Bible Commentaries

Genesis 20:1 — populated during every period of the Bronze and Iron Ages, with indications of a prosperous period during the Middle Bronze Age, the age of the patriarchs."T. C. Mitchell, The New Bible Dictionary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), p. 463. Speculations as to why Abraham decided to leave Mamre include the following: (1)    He was apprehensive for the safety of that part of the world which had just seen the destruction of the cities of the Plain. (2)    He

Genesis 32:1-2 — wrestling event. Apparently, only Jacob saw the heavenly host, just like the occasion when Elisha and his servant were surrounded and threatened by innumerable enemies. Only the prophet saw the angelic host, until Elisha prayed for God to "open his eyes" (2 Kings 6:17). "He called the name of that place Mahanaim" "This word is a dual form meaning, "two hosts" or "bands." The visible band was Jacob and his servants; the invisible band (momentarily visible to Jacob) was that of the angels."Merrill F. Unger,

Genesis 34:13-17 — surprises us today, after millenniums of time, and the surprise of the sons of Jacob must indeed have been shocking. It does not seem right to suppose that Jacob's sons: (1)    intended the destruction of Shechem from the first; (2)    that they foresaw the acceptance of their demand for all the men of the city to be circumcised; (3)    that they had calculated the day of greatest pain and soreness to the defenders; and (4)    that

Exodus 29:35-37 — CONSECRATING THE ALTAR (Exodus 29:35-37): "And thus shalt thou do unto Aaron, and to his sons, according to all that I have commanded thee: seven days shalt thou consecrate them. And every day shalt thou offer the bullock of sin-offering for atonement: and thou shalt cleanse the altar,

1 Kings 18:3-6 — happened to meet Obadiah alone; and then verses (1 Kings 18:3 b-4) are a parenthesis within the larger one to explain the loyalty of Obadiah to Jehovah. Although a dozen people in the O.T. are called by the name Obadiah, in our commentary on Obadiah (Vol. 2 of the Minor Prophets, p. 241), we attributed its authorship to the Obadiah mentioned here, especially because of the most probable date when Obadiah was written, that is, 848-844 B.C. in the days of Jehoram, as convincingly advocated by Homer Hailey,

1 Kings 22:51-53 — the way of Jeroboam the son of Nebat, wherein he made Israel to sin. And he served Baal, and worshipped him, and provoked to anger Jehovah the God of Israel, according to all that his father had done." "These three verses are closely connected with 2 Kings 1. The division here obscures the connection between the sin of Ahaziah and the judgment which it provoked."The Pulpit Commentary, op. cit., p. 542. "Ahaziah… began to reign… in Samaria… and he reigned two years in Israel"

2 Kings 10:29-31 — God of Israel, with all his heart: he departed not from the sins of Jeroboam, wherewith he made Israel to sin." This is a tragic appraisal. Honeycutt expressed surprise that, "The Deuteronomic editor limited his summary of Jehu's reign to seven words (2 Kings 10:28);"Broadman Bible Commentary, op. cit., p. 253. In fact, the passage contradicts the possibility that any "Deuteronomic editor" ever had anything to do with it. The mythical `Deuteronomic editor' of the critical schools would certainly have

2 Kings 24:18-20 — expecting another such deliverance as that which had come in the days of Hezekiah, but God, on the other hand, declared that he would fight against Zedekiah and the city and destroy them. That tragedy, recorded in the next chapter, concludes the Book of 2 Kings.

2 Chronicles 9:29-31 — noted, the only reason for the critic's rejection of much of the material in Chronicles is the havoc that it plays with a number of their favorite fairy tales, such as (1) the gradual evolution of Israel's conception of the person and nature of God, (2) the discovery of that alleged Deuteronomic document in the reign of Josiah, and (3) the late dating of the Mosaic Pentateuch. The death of Solomon and the accession of his harem-bred son Rehoboam marked the end of the united kingdom and the beginning

Ezra 2:43-54 — children of Sisera, the children of Temah, the children of Nezeiah, the children of Hatipha." "The Nethinim" "The name comes from a Hebrew expression which means, `given as helpers,' that is, bondmen of the temple."The Pulpit Commentary, Vol. 6a, p. 112. Cook also referred to these as, "The sacred slaves given to assist the Levites."F. C. Cook, Barnes' Commentary Series, Ezra, p. 439. However, Williamson believed that, "The name might mean no more than devoted."Wycliffe Bible Commentary, op. cit.,

Nehemiah 12:27-30 — should have been expected. This writer was astounded that several scholars placed the dedication a decade or so after the wall was completed. Rawlinson made the dedication "thirteen years after the wall was finished."The Pulpit Commentary, Nehemiah, p. 132. Cook wrote that, "The dedication was deferred for nearly twelve years."F. C. Cook, Barnes' Commentary Series, Nehemiah, p. 481. Such errors are due solely to the scholarly emphasis upon that misplaced name of the High Priest Jaddua in Nehemiah 12:22.

Nehemiah 7:5 — that in the Book of Ezra. "This list is approximately the same as that of the exiles who returned under Zerubbabel; and it must have been found by Nehemiah in the archives in Jerusalem."Arthur S. Peake's Commentary, p. 333. "Except for Nehemiah 7:70-72, this register is identical with that in Ezra 2:1-70."Wycliffe Old Testament Commentary, p. 441. Nothing is of less interest to current readers than these genealogical registers in the O.T.; but the importance of them is great indeed. The great promise

Deuteronomy 4:41-43 — he might live: namely, Bezer in the wilderness, in the plain country, for the Reubenites; and Ramoth in Gilead, for the Gadites; and Golan in Bashan, for the Manassites." The mention of the cities of refuge appears, not only here, but in Numbers 35:9-24; Deuteronomy 19:13; and in Joshua 20:1-9. There are two ways to understand this insertion of Moses' appointment of these cities right here squarely between the first and second addresses recorded in Deuteronomy: (1)    First, there

Joshua 13:8-14 — Only unto the tribe of Levi he gave no inheritance; the offerings of Jehovah, the God of Israel, made by fire are his inheritance, as he spake unto him." See a complete discussion of the events here repeated from Deuteronomy 3:1-17, and from Numbers 32. "Aroer" (Joshua 13:9). This is one of at least three cities, possibly four, that bore this name!Alfred Plummer, op. cit., p. 215. The mention here (Joshua 13:14) of Levi's not receiving an inheritance also carries the notation that they were to receive

Joshua 2:22-24 — limestone rocks, which in later times were the abode of many hermits, they could easily have sheltered themselves for three days."F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House), p. 356. "The fords of the Jordan," mentioned back in Joshua 2:7, does not mean that adequate passage for a nation like Israel was located there. It is even doubtful that the spies were able to use them, due to the flood-stage of the river. Many commentators have expressed the opinion that the spies "swam the river,"

Judges 12:8-10 — sent abroad, and thirty daughters he brought in from abroad for his sons. And he judged Israel seven years. And Ibzan died, and was buried in Bethlehem." "After him" This means "after Jephthah," the preceding judge, as is the similar meaning in Judges 12:11; Judges 12:13. "Ibzan" "This name means swift (horse?)."The Anchor Bible Commentary, op. cit., p. 215. "Ibzan of Bethlehem" Keil denied that this was the Bethlehem in Judah on the basis that, "That Bethlehem is usually distinguished as `Bethlehem

Judges 5:8-9 — themselves willingly among the people: Bless ye Jehovah" "They chose new gods" Some scholars have labeled this verse difficult, but, as Yates said, "The most obvious meaning is that Israel turned to idolatry."Wycliffe Bible Commentary, op. cit., p. 243. Davis agreed with this, writing that, "This was a time of open idolatry, for Israel chose new gods."John J. Davis, Conquest and Crisis, p. 112. There was, of course, a very disastrous consequence of the idolatry to which Israel at that time had given

Judges 6:33-35 — Israelites. However, God had a great surprise in store for them! Bruce was of the opinion that it was during the initial phase of this invasion that, "The Midianites killed Gideon's brothers at Tabor (Judges 8:18)."The New Bible Commentary, Revised, p. 264. "The Spirit of Jehovah came upon Gideon" This clause in the Hebrew is literally, "The Spirit of the Lord clothed himself with Gideon, an expression repeated in 1 Chronicles 12:18 and in 2 Chronicles 24:20. It denotes complete possession. Thus, Gideon

1 Samuel 23:15-18 — wickedness of Saul who thus set himself adamantly opposed to what he knew to be the will of God. Willis pointed out three things which Jonathan did for David by way of encouraging him. (1) Saul would not be able to find him, for God would protect David; (2) David would indeed be king; and (3) Saul himself was perfectly aware of all this. "The two of them made a covenant" "In all probability, this was a renewal of the covenant mentioned earlier in 1 Samuel 18:3 and 1 Samuel 20:8."John T. Willis, p. 234.

1 Samuel 25:39-42 — properties of her husband, or at least a substantial part of them, also became the property of David. The Bible is silent on this question; but as Dr. Dehoff said, "It is quite probable that David came into possession of Nabal's property."GHDH, Vol. 2, p. 171. Supportive of this supposition is that no son of Nabal is mentioned; and, even if there were other heirs to claim Nabal's estate, David was on the ground and had possession. It could have been that this was God's way of financing David's additional