Bible Commentaries

Exodus 4:11-12 — Jehovah? Now therefore, Go, and I will be with thy mouth, and teach thee what thou shalt speak." From this, we must conclude that Moses' objection here was a miserable excuse. God refused to honor it. Furthermore, such examples as that found in Exodus 32:11-13 show that Moses actually was an able speaker. "The whole Book of Deuteronomy consists of eloquent speeches by Moses."Wilbur Fields, op. cit., p. 112. The question that rises here is, "Does God purposely make some people to be dumb (mute), deaf,

Ezra 8:1-14 — of the sons of Adonikam, that were the last: and these are their names: Eliphelet, Jeuel, and Shemaiah; and with them threescore males. And of the sons of Bigvai, Uthai and Zabbud; and with them seventy males." This list is parallel with that of Ezra 3:3-13, and there are many similarities. Generally, the same family names appear in both lists, although not in the same order. "The numbers here are much smaller, never reaching even a third of the totals in the other list, and sometimes falling below

Psalms 10:7-8 — it is that the wicked who claim (in their hearts at least) not to believe in God should have God's precious name upon their evil lips continually, not in truth or righteousness, but in shame and dishonor! The apostle Paul quoted this line in Romans 3:14, thus justifying the conclusion that profane cursing and swearing is an invariable part of the conduct of wicked men. It is noticeable here that the emphasis of the passage is shifted from describing the character and attitude of the wicked to a

Amos 1:6 — Gaza, yea, for four, I will not turn away the punishment thereof; because they carried away captive the whole people, to deliver them up to Edom. Note that the whole of a nation was represented by one of its principal cities, Syria by Damascus, (Amos 1:3), and here, Philistia by Gaza. "It is evident that Gaza is simply regarded as a representative of Philistia,"C. F. Keil, op. cit., p. 245. as proved by the fact that in the announcement of the punishment, some of the other great cities of Philistia

Amos 8 overview — actually occur in pairs, the two first being of disasters averted through prayer, and the next two announcing the summary and forthcoming end of Israel, the first of these (the third) having already been delivered. This fourth one, therefore (Amos 8:1-3) is not a recapitulation of the third, nor the introduction of any startling new element. Amos' denunciation continued as if nothing had occurred. "Notwithstanding the interference of Amaziah, the prophet finishes the recital of his visions."J. R. Dummelow,

Habakkuk 3:18 — "Yet I will rejoice in Jehovah, I will joy in the God of my salvation." See the comment on this spirit of joyful resignation under the preceding verse (Habakkuk 3:17). Habakkuk's love of God and loyalty to his Creator did not depend upon God's answering his prayer in the manner Habakkuk had hoped. The words of this response have inspired the men of all generations; and Christians, throughout history, have treasured

Malachi 4 overview — This brief chapter of six verses is, in the Hebrew Bible, included with Malachi 3. It is an appropriate and exciting close to the Book of Malachi, to the voice of Prophecy, and to the Old Testament Canon of the Bible.

Matthew 10:16 — Philippi who followed Paul and Silas was said to have had a "spirit of divination" (Acts 16:16), but the Greek word denotes that she had a PYTHON! Genesis declares that "The serpent was more subtle than any beast of the field" (Genesis 3:1). The dove as a symbol of harmlessness and innocence derived significance from Noah's use of it as a messenger in the ark. See more on the dove under Matthew 3:16. The brutal and vicious dangers to which the apostles would be exposed were not concealed

Matthew 12:39 — not merely to the morals of the people but to the rejection of Israel's covenant with their God. Barnes wrote: The relation of the Jews to God was represented as a marriage contract with God as the husband and the Jewish people as his wife (Isaiah 57:3; Hosea 3:1; Ezekiel 16:15). Hence, their apostasy and idolatry are often represented as adultery.Albert Barnes, op. cit., p. 134, The "sign of the prophet Jonah" refers to the resurrection of Christ, the greatest and most wonderful miracle

Deuteronomy 22 overview — requested to see other comments on these regulations under those scriptures.) We are indebted to Scott for this list of the regulations presented in this chapter:D. R. Scott, Abingdon Bible Commentary, Deuteronomy (New York: Abingdon Press, 1929), p. 334. 1.    On Lost Property (Deuteronomy 22:1-3). (Compare Exodus 23:4 ff). 2.    On Assisting Fallen Beasts (Deuteronomy 22:4). (Compare Exodus 23:5). 3.    Against the Interchange of Clothes

Deuteronomy 25 overview — Here we have a total of six paragraphs on: (1)    limiting the infliction of corporal punishment as a legal penalty (Deuteronomy 25:1-3); (2)    muzzling the ox on the threshing floor (Deuteronomy 25:4); (3)    rules regarding Levirate marriage (Deuteronomy 25:5-10); (4)    a special law regarding wrestling (Deuteronomy 25:11-12); (5)    the

John 12:47 — And if any man hear my sayings, and keep them not, I judge him not: for I came not to judge the world, but to save the world. This priority in our Lord's purpose appeared earlier. See John 3:17 f.

John 3 overview — Christ, but whose discipleship was rejected by the Lord because they had "faith only." Commentators who have vainly tried to find something wrong with the faith of those people are frustrated by the fact that "believed on" in John 2:23 means exactly what it means everywhere else in the New Testament. See under John 12:42-43. The failure of those "believers on his name" to be accepted by Jesus was due to the fact that in all the history of redemption nobody was ever accepted

Galatians 4:9 — known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? To know God, rather to be known by God … There is a distinction in this that Paul always observed, as in 1 Corinthians 8:3; because, as Leon Morris noted, "The really important thing is not that we know God, but that he knows us!" Leon Morris, Tyndale Commentary, 1 Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 93. All true

1 Thessalonians 1:3 — ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father; This remarkable Pauline triad, that is, a double triad of work, labor and patience linked to faith, hope and love (1 Corinthians 13:13) with "I know thy works, and thy toil, and thy patience" (Revelation 2:2), is one of the most interesting in the New Testament. Morris cautioned against failing to read the true meaning of [@hupomone], rendered patience, but meaning "not

1 Timothy 4:1 — Commentary, 1 and 2 Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 145. The connection of this section with the preceding chapter is seen in the contrast with the triumphant Christ depicted in the final six poetical lines of chapter 3. "Over against the future triumph of the church, assured by the finished work of Christ, we must set the opposition." Newport J. D. White, Expositors Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967),

Hebrews 6:19 — gloriously true that the Christian's hope is in heaven where the Lord has already entered; and, with that hope, all else that really matters is also there. For the Christian, his treasure is there (Matthew 6:19), his citizenship is there (Philippians 3:20), his name is written there (Luke 10:20; Philippians 4:3), his Lord is there (as here, and in John 14:1-6), and his affections should be there (Colossians 3:2 KJV).

James 3:2 — Lenski who labeled this "James' great confession of sin." Ibid. The "we" in this place is accommodative, through considerations of tact, and is used in exactly the same manner as Paul's frequent use of it in such passages as Hebrews 2:3; Hebrews 6:3, etc. (where it is likewise misunderstood by many). James was not here making some great confession of his own sins, but rather pointing out the universality of sin and error in all men, not excluding himself of course, nor meaning it as

James 3:8 — best of circumstances, ever seeking an opportunity to break forth and set the whole world on fire. James does not mean here that a Christian cannot tame his tongue. "If he could not, he would hardly be responsible for its vagaries; but in James 3:10, he said, `My brethren, these things ought not to be so.'" E. G. Punchard, op. cit., p. 370. It is full of deadly poison … This is similar to "full of adultery" (2 Peter 2:14), and "full of envy" (Romans 1:29). Paul

1 John 1:2 — (1 John 1:1). This life manifested … Moffatt was doubtless correct in capitalizing "Life" in both verses. "Manifested" is a term frequently used in the New Testament of the appearance of the Son of God in flesh (1 Timothy 3:16, 1 Peter 1:20, 1 John 3:5; 1 John 3:8). It is further illuminated by the counterpart of it in the gospel, "The word became flesh and dwelt among us" (John 1:31). John also used the same word to describe the resurrection appearances of Jesus