Bible Commentaries

Genesis 31 overview — are continually preoccupied with their search for multiple sources, missing altogether the startling magnificence of this marvelous story of Jacob, the Israel of God. Critical allegations include the assertions that: (1)    Genesis 31:1-2, give "different reasons" for Jacob's decision to leave the vicinity of Haran. As anyone may read himself, the text gives three or four reasons why Jacob decided to leave, all of which are related and presented here in a most logical and consistent

Genesis 35:1-7 — Bethel was true geographically, for the place was a thousand feet above the lowland of Shechem, but the expression "to go up to" was also true in another way. "The verb go up often described a religious pilgrimage."Clyde T. Francisco, op. cit., p. 234. In Jacob's case both meanings are applicable, for it was indeed a renewal of religious faith on the part of Jacob. As a preparation for this journey, Jacob demanded and received obedience from his family that they: (1) put away their idols; (2) purified

Exodus 25:31-40 — backward to the Gospels. This, of course leaves only three divisions of the O.T., which correspond exactly to Christ's divisions, i.e., "The Law, and the Psalms, and the Prophets" (Luke 24:44). The Jews, to whom God gave the custody of the O.T. (Romans 3:2), accepted this understanding of the divisions of the O.T., giving them the names of Torah (the Law), Nebiim (the Prophets), and Kethubhim (the Psalms).J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. xii. This

Leviticus 18:19-23 — simply "to have sexual intercourse." During the bloodiness of the woman's menstrual period, all such relationships were forbidden. The prohibition also applied for a period of time following childbirth. "To defile thyself" (Leviticus 18:20; Leviticus 18:23). This refers to the moral guilt incurred by violators of these restrictions. "Thou shalt not give any of thy seed" (Leviticus 18:21). This refers to children. "To make them pass through the fire to Molech" It is somewhat distressing to read commentaries

Isaiah 43:1-7 — Keep not back; and bring my sons from far, and my daughters from the end of the earth; everyone that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made." "The comfort and encouragement here (Isaiah 43:1-7) is to the pious."E. Henderson, The Book of the Prophet Isaiah (London: Hamilton, Adams, and Co., 1857), p. 341. Let it also be noted that the promises here are for "everyone that is called by" the name of God (Isaiah 43:7), a qualification that

Isaiah 55:1-3 — should read their New Testaments instead of listening to the theories of men. "Water, wine, milk" "These are symbols of spiritual sustenance afforded those who live in fellowship with God."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 348. It is of interest that a literal interpretation of this, as they understood it, led "to the custom of Latin Churches (but not those in Africa) of giving wine and milk to the newly-baptized."Jerome, as quoted in T. K. Cheyne's Commentary, Vol. II,

Isaiah 7:3-9 — within threescore and five years shall Ephraim be broken in pieces, so that it shall not be a people: And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established." Isaiah 7:3 gave God's instructions for Isaiah to take his son Shear-Jashub with him when he went to meet Ahaz; and the very presence of this son was a stern warning to Ahaz that troubled times lay ahead for Judah. The name Shear-Jashub was in all probability prophetically

Micah 1:1 — this verse, nothing is left. Although, to be sure, there are other examples of "thus saith the Lord" in the prophecy, this verse identifies (1) the author of its contents, i.e., God Himself, (2) the prophet through whom the message was delivered, and (3) the names of the kings of Judah during whose reigns the message was delivered "concerning Samaria and Jerusalem." In this verse, the Holy Bible says that the prophecy is "The word of the Lord." It is inconceivable that Micah could have delivered this

Deuteronomy 2:16-25 — of their wickedness: (1)    The Avvim once lived along the Palestine coast. They became wicked. (2)    They were driven out by the Caphtorim who were the Philistines of later tunes, and who also became wicked. (3)    The Philistines were also driven out by Israel in the time of David king of Israel. Also, Sihon and Og were driven out to make room for Reuben, Gad and Manasseh! "The Caphtor" whose people drove out the Avvim from Philistia.

Deuteronomy 29:16-21 — of a warped mind. (2)    There is the sort of person who merely wants to be different."Ibid.. Take a look at the people who turn to Eastern cults, or go off with a lunatic like Jones and wind up drinking cyanide in South America! (3)    There is the ability to get God "out of the way" in idolatry, at least in the mind of the idolater. An idol limits God's presence (in the pagan view) to a specific location, leaving the wicked person free to serve his own lusts.

Romans 1:24-25 — and served the creature rather than the Creator, who is blessed for ever. Amen. There was nothing passive in God's giving up those ancient people, and the clause will bear the translation, "God handed them over," C. K. Barrett, op. cit., p. 38. a statement that occurs three times in the remaining verses of this chapter (Romans 1:24; Romans 1:26; Romans 1:28). These dreadful words, thrice repeated with increasing intensity, are a kind of litany of the doomed, showing how dreadful is the fate

Romans 1:7 — (Romans 5:8) and even "when we were enemies" (Romans 5:10). So great love is shed abroad in the hearts of Christians by the Holy Spirit (Romans 5:5), and nothing in the whole universe can ever separate Christians from God's great love (Romans 8:35-39). As Greathouse put it, "When Paul addresses the Christians as `God's beloved,' he uses the word in its deepest and most inclusive sense." Greathouse, op. cit., p. 34. Called to be saints … Here we have the same gratuitous insertion

Romans 12:2 — therefore, specific attention to that should be given. That the inner monitor of life does indeed have control over both mind and body is seen in the Old Testament statement: He that ruleth his own spirit is greater than he that taketh a city (Proverbs 16:32). Whatever it is that rules man's spirit, that essential center of human control, is the seat of all authority over human thought and behavior. Man is so created that the inner throne of life may not be occupied by himself, because it was made for

Romans 9:33 — commented on the manner of Paul's using these two quotations thus: In both these passages, mention is made of a stone; but the predicates of this stone, as given in the latter passage, are transferred to the other, and those there are omitted. Ibid., p. 330. To be sure, such was permissible and right for Paul to do, because the stone in both passages is the Lord Jesus Christ. The great significance of Paul's introduction of these quotations is the clear and emphatic prediction that Israel would stumble

2 Corinthians 9:11 — 9:6); but the inspired apostle did not hesitate to place it in his appeal here; and this is far more than enough authority for respecting it. As Plumptre said, "The context points primarily to temporal abundance"; E. H. Plumptre, op. cit., p. 396. but it is quite evident that many other blessings are likewise included. DIVIDENDS RECEIVED FROM GIVING Underlying every sacred commandment is the purpose of God to achieve the utmost happiness and benefit for the obedient child of God; and obedience

2 Corinthians 9:7 — THEMSELVES THE PROPERTY OF GOD. Paul had warned these Corinthians already that they were not their own, having been bought with a price (1 Corinthians 6:20). People are called God's "own servants … his goods" (Matthew 25:14; Luke 19:13). Paul loved to speak of himself as the "bondslave" of Christ (Romans 1:1); and, in light of the life he lived, it was no pious pretense. Even in the dim light of the Old Testament, there is profound recognition of this great truth so frequently

Hebrews 10:11-12 — has no free access, and can never feel at home; whereas Christ sits down in everlasting rest and blessedness at the right hand of the Majesty in the Holy of Holies, his work accomplished, and he himself awaiting his reward. R. Milligan, op. cit., p. 273. Christ has not ceased from all work; because he intercedes, reigns, sustains all things by the word of his power, and administers the whole creation from the throne of God. Despite this, there is a sense in which Christ's work was done when he ascended

Hebrews 10:18 — "remission" and "redemption." Here are some of his words, The remission of sins means, literally, "the sending away" of sins. (This means) to send away the sins of a sinner as far as the east is from the west. (Psalms 103:12), as a cloud is blotted out and vanishes (Isaiah 44:22), to the bottom of the sea (Micah 7:19), thus blotting out the sins even from memory. R. C. H. Lenski, op. cit., p. 311. When God sends away "these," namely our sins and violations

Revelation 12:7-9 — Ibid. It (Revelation 12:7-8) is included here to account for the relentless hostility of the devil towards God and his church. It relates to the period anterior to the Creation, concerning which we have a slight hint in Judges 1:6. A. Plummer, op. cit., p. 312. Inasmuch as this interpretation is rejected by some, a glance at the reasons for its adoption here is appropriate. (1)    It explains the reason for the passage's appearance in this context. (2)    The war

2 Samuel 11:2-5 — the appetites of the flesh only intensifies them and strengthens their power to overwhelm men in sin. "Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?" Bathsheba was also called Bathshua the daughter of Amiel (1 Chronicles 3:5). Amid here is a legitimate variation of Eliam, "The component syllables being placed in reverse order."Albert Barnes, Samuel, p. 93. The meaning is practically the same for both variations. "They mean, the God of my people or the people of my God."Adam