Bible Commentaries

Genesis 35 overview — 1932), p. 121. There are indeed, "several brief paragraphs, in a sense disconnected, but together providing a useful transitional section in Genesis."David F. Payne, The New Layman's Bible Commentary (Grand Rapids: Zondervan Publishing House, 1979), p. 159. The events recorded are: (1)    the return to Bethel (Genesis 35:1-7); (2)    the death and burial of Deborah (Genesis 35:8); (3)    God's appearance again to Jacob, reaffirming the patriarchal

Genesis 36:1-8 — Esau is Edom." "These are the generations of Esau" This is the ninth of the ten great toledoths that introduce the respective sections of Genesis.Wilhelm Moller, International Standard Bible Encyclopedia, Vol. II (Chicago: Howard-Severance Company, 1915), p. 1202. Note that, as in every other use of this word, it is a reference to what FOLLOWS, not to what PRECEDES. We shall not dwell upon the difference in the names of Esau's wives from the names given in Genesis 26:34, and in Genesis 28:9. It is

Genesis 38:8-10 — social custom of brothers raising up children to a deceased brother's name through marriage to his widow is much older than the Mosaic Law, which elevated this custom to the status of a divine command about four hundred years afterwards (Deuteronomy 25:5). This does not indicate a late date for Genesis; for, "The existence of the practice has been traced in different forms in Indians, Persians, and other nations of Asia and Africa."Thomas Whitelaw, op. cit., p. 442. As a matter of fact, "The custom

Exodus 32:15-20 — and its consequences. The sin, as it were, was poured into their own bowels along with the water, a symbolical sign that they would have to bear it and live with it, just as a woman suspected of adultery was obliged to drink the curse-water (Numbers 5:24).C. F. Keil, op. cit., p. 226. Jones added this comment: "So it is with God's judgment of false religion in every age, when people must drink water fouled by their own religious leaders!"Hywel R. Jones, The New Bible Commentary, Revised (Grand Rapids:

Exodus 9:1-7 — not so much as one of the cattle of the Israelites dead, But the heart of Pharaoh was stubborn, and he did not let the people go." "Let my people go" This great imperative thunders again and again throughout Exodus like a mighty refrain. See Exodus 5:1; Exodus 7:2; Exodus 7:7; Exodus 7:16; Exodus 8:1; Exodus 8:20. The entire episode of the Plagues was designed to demonstrate to Pharaoh that the Israelites were not his people at all, despite the fact of his abusing and enslaving them. They belonged

Psalms 83 overview — gave the occasion as, "During the time of Nehemiah."International Critical Commentary, Vol. II, p. 217. Leupold wrote that the occasion was, "That described in 2 Chronicles 20, when Jehoshaphat was attacked by Edom, Moab and Ammon."H. C. Leupold, p. 597. Addis thought he had found the occasion in 1 Maccabees 5, "In the year 165 B.C."W. E. Addis, p. 397. Rawlinson selected an occasion in the times of David, described in 2 Samuel 10, and 1 Chronicles 19. "Then only do we find a record of Asher (Assyria)

Leviticus 1:14-17 — reference to the greater offering of the bullock, or of the sheep or goats, the variations being merely accommodation to the smaller size of the offering. Notice the close correspondence between these instructions and those God gave to Abraham in Genesis 15:10, just another indication, of many, indicating that in the entire Pentateuch, we are dealing not with several books but with one! Without doubt, the provision here for an oblation of birds was also an accommodation to the poverty of some who would

Leviticus 21:1-9 — Ltd., 1924), p. 209. According to Clements, only the slightest emendation allows the reading "as a husband" to replace the words "being a chief man."Ronald E. Clements, Broadman Bible Commentary, Vol. 2, Leviticus (Nashville: Broadman Press, 1972), p. 56. The ASV's margin allows the reading "as a husband"; so also the RSV (or "lord of the house"). Robert O. Coleman says that, "in all probability, this should be allowed."Robert O. Coleman, Wycliffe Bible Commentary, Old Testament, Leviticus (Chicago:

Numbers 3:1-4 — of Aaron their father." "These are the generations…" (Numbers 3:1). Here again we have the magnificent [~toledowth] encountered ten times in Genesis. "It is used here in a technical sense, referring to what follows (as in Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; and Genesis 37:2). It marks a new departure looking DOWN not UP the course of history."Thomas Whitelaw, The Pulpit Commentary, Vol. 2, Numbers (Grand

Deuteronomy 18:1-5 — the purpose was to alter them (as in the increased revenue called for in this paragraph)."Ibid. Another Biblical example of the differences between priests and Levites is seen in that, "Different portions are assigned to priests in Deuteronomy 18:3-5, and to Levites in Deut. 18-6-8. Some priests taught the Law (Deuteronomy 31:9-13), but the Levites had actual custody of the book which was kept near the ark of the covenant."R. K. Harrison, The New Bible Commentary, Revised, Deuteronomy (Grand Rapids:

Deuteronomy 24:6-15 — Fausset, and Brown's Commentary, Deuteronomy (Grand Rapids: Zondervan Publishing House), p. 136. This important device was necessary in the daily preparation of meals in the home, and therefore, lenders were not allowed to touch it as a pledge. Exodus 22:25-26 relates to the subject here. The crime in view in Deuteronomy 24:7 is kidnapping, and there is hardly a civilized nation on earth, even today, that does not affix the death penalty for such crimes. Deuteronomy 24:8 and Deuteronomy 24:9 are understood

Deuteronomy 25:5-10 — requirements of this law. The thing in focus here is the case of a man who would not fulfill his obligation toward a deceased brother's wife. The result of such a ceremony would be the public disgrace of the unwilling brother. "And have no son" (Deuteronomy 25:5). In view of Numbers 27:4 ff, in case a man had one or more daughters, such a marriage would not be needed, for the daughters could inherit and continue the name. Therefore, "The KJV is preferable to the RSV here in the rendering `child' instead of

Deuteronomy 26:16-19 — achieved the honors, won the praise, and attained unto the name that God promised so long ago. The Christian portion of the human race is still its pinnacle and crown. These verses in the ratification ceremony refer "all the way back to Deuteronomy 5:1, where the extensive list of stipulations begins with a repetition of the terms of the Decalogue.Peter E. Cousins, op. cit., p. 304.

Deuteronomy 7:6-11 — for she was the mother of six of the Twelve Patriarchs. "The faithful God" (Deuteronomy 7:9). Davies properly understood this as being equivalent to "the true God," i.e., the only God, quoting 4:37 as supporting this.T. Witton Davies, op. cit., p. 235. A few thoughts on the faithfulness of God are in order. In putting Israel into possession of Canaan so many centuries after the promise to Abraham, and at such cost in miracle and divine manipulation of human events, "God gave Israel irrefragable proof

Galatians 3 overview — dealings with mankind. As Paul wrote the Corinthian church: For we must all be manifest before the judgment seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad (2 Corinthians 5:10). Any notion that Paul relaxed or countermanded this truth is erroneous. The relationship between the Jews and the Law of Moses, as contrasted with the relationship between the Christian and the "law of the Spirit of life in Christ Jesus"

Ephesians 5:25-26 — subjection that a devoted wife might give to her husband would be more than rewarded and justified by such a love as that. Hendriksen was right when he declared, "More excellent love than this is inconceivable." William Hendriksen, op. cit., p. 250. That he might sanctify it … The sanctification in view here is the original consecration of the alien sinner to God's service at the time of his conversion. Any notion of the sanctification here meaning any special state of holiness beyond

Hebrews 11:10 — Macknight noted that: Believers, after the judgment, shall all be joined in one society or community with the angels. It is called a city which has firm foundations, because it is a community which is never to be dissolved. James Macknight, op. cit., p. 562. THE CITY FOURSQUARE The city that comes down from God out of heaven, called the City Foursquare, is beautifully described in Revelation 21—22, a truly magnificent passage, brimming with metaphor, and richly embellished with brilliant symbols.

1 Peter 3:18 — epistle "three stands of Peter's thought about the atonement." Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 977. It is compared to the paschal lamb (1 Peter 1:19), the suffering servant of Isaiah 53 (1 Peter 1:24), and to the scapegoat (1 Peter 1:24). Suffered for sins once … "Once" is the great New Testament word from the Greek [@hapax], meaning "once for all." W. E. Vine, op. cit., p. 137 (vol. iii). It is used of:

Judges 13:15-20 — of the Angel of Jehovah. Back in Judges 13:11, when Manoah asked if "the man" was the same one who had earlier appeared to his wife, the answer was, "I AM." These very words were often used by Jesus Christ himself as his identification, as in John 8:58; Mark 14:62; John 18:5, etc. This strongly supports the belief that the Angel of Jehovah was none other than the pre-incarnate Son of God. "Wherefore askest thou after my name seeing it is, Wonderful!" "The noun form of this word is rendered `Wonderful'

Revelation 4:1 — derived from this little adverbial phrase! "There is no justification for assigning what follows to a time after this world." A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 143. I saw, and behold a door opened in heaven … As Earle stated it, "He saw the door standing open; he did not see it opened." Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 530. John's