Bible Commentaries

Genesis 31 overview — 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 — to 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 6:14 — selective and abbreviated genealogy. It is evident that, "There are not enough years in the life spans of these men to stretch over the 430 years of Egyptian bondage."Wilbur Fields, op. cit, p. 149. The Amram of Exodus 6:18, and the Amram of Exodus 6:20 (Moses' father) cannot be the same persons. "An indefinitely long list of generations has been omitted here."C. F. Keil, op. cit., p. 470. The fact that just four generations are mentioned here, whereas there were actually ten, is perhaps due to the

Leviticus 18:19-23 — context means 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

Zephaniah 3:9 — in the whole Bible. "From this point forward, there is a new note of victory in Zephaniah."John T. Carson, op. cit., p. 780. Like all the true prophets of God, Zephaniah bore his witness to the coming Christ and his blessed kingdom (Acts 3:18; Acts 3:20). Carson went on to characterize this dramatic change in the tone of the prophecy as "so marked that some commentators insist that this section must belong to a much later period";Ibid. but all such reasonings appear to be grounded in a phenomenal

Zechariah 3:1 — This refers to God. The interpreting angel did not introduce visions, his function being that of explaining them. "Joshua the High Priest" That this Joshua held the office of High Priest when Zechariah prophesied is apparent from Haggai 1:1; Ezra 5:2; and from Zechariah 6:11, in which passage he appears again. "Before the angel of Jehovah" Keil's analysis of the persons appearing here appears to be correct: "He" in Zechariah 3:1 is Jehovah, and not the mediating angel, for his work was to explain

Malachi 3:14 — by Malachi lies in the fact that the New Testament doctrine of the eternal judgment has been soft pedaled, or even eliminated from the perverted theology of our times. The doctrine of the judgment is one of the fundamentals of Christianity (Hebrews 6:2); and, without it, there is no answer at all to such problems as this one. There is also another phase of the problem, as cited by Jamieson: "The Jews mistook utterly the nature of God's service, converting it into a mercenary bargain. They attended

Matthew 16:5-6 — formed a powerful, socially prominent, politically dominating alliance against him and were advocating his rejection with every cunning and lying argument possible. They argued: (1) that Christ could not be the Messiah, because Elijah had not yet come; (2) that his signs were not "from heaven," but from earth; (3) that the demons he exorcised were, in truth, cast out by the power of the devil; (4) that he was a violator of sacred traditions; (5) that he profaned the sabbath; (6) that the Scriptures

Matthew 23:15 — unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of hell than yourselves. THE SECOND WOE Just prior to this verse, some authorities insert Matthew 23:14, which reads thus: "Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, even while for a pretense ye make long prayers: therefore ye shall receive greater condemnation" (see the margin of the ASV). To say the

Matthew 26:60-61 — false witnesses was all they had to report, one must be amazed at the plight of the evil men who had relied on it. This was nothing more than a garbled version of what Christ had said, not of the temple but of himself, who is the greater Temple (John 2:19). After searching all night that was all they had, and no one knew any better than Caiaphas that it was not enough for their purpose. Matthew's "afterwards" indicates that that weak and inconclusive charge was all that could be culled from

Matthew 27:20-21 — perverted choice that extends endlessly through man's spiritual history. Rejection of the truth always results in the acceptance of something else. As Paul said, "They shall turn away their ears from the truth, and shall be turned unto fables" (2 Timothy 4:4). When men turn away from Christ, they accept Karl Marx, Mrs. Eddy, Joseph Smith, etc.

Matthew 8:20 — And Jesus saith unto him, The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head. This shows the poverty of Jesus, from an earthly viewpoint; and yet we through his poverty are made rich (2 Corinthians 8:9). We are not told if the scribe followed Jesus after this, or not; but the strong implication is that he did not. Perhaps, like the rich young ruler, he found the conditions too rigorous. The title "Son of man," as applied

Mark 6:47-48 — critics are puerile, ridiculous, and unconvincing. Taking all of the accounts together for a composite report of what happened, one finds the following: (1) Jesus could see the apostles in the lake at night in a storm from a distance of several miles. (2) He walked on the lake to go unto them. (3) He commanded Peter to walk on the lake, and for a time Peter did so. (4) He rescued Peter from drowning. (5) The wind ceased as soon as Christ came aboard. (6) The boat was "straightway" at the landing

Luke 14:12 — EXCLUSIVELY."Norval Geldenhuys, op. cit., p. 391. Adam Clark wrote: Our Lord certainly does not mean that a man should not entertain at particular times his friends, etc.; but what he indicates here is charity to the poor.Adam Clarke, op. cit., p. 452. Spence thought that "Jesus did not mean to forbid our entertaining those whom we love. He means, simply, `In view of the life to come, thou canst do better still'."H. D. M. Spence, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans

Luke 14:18-20 — another said, I have married a wife and therefore I cannot come. Boles insisted that "These are not flimsy and ridiculous excuses, as some have sought to make them, but the most important excuses that could be given."H. Leo Boles, op. cit., p. 288. But Summers called them "ridiculous and humorous."Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 179. As far as these excuses may be weighed as justifying the refusal of those bidden to attend the feast,

Luke 15:32 — which denies such a truth. This marvelous story teaches eternal truth, including: (1) the fact that God is willing to forgive prodigals and self-righteous bigots alike, provided that they will receive his mercies and enter the feast of the kingdom. (2) It is easier to confess to God than to many a man. (3) The great joys of God's kingdom are those of new life in those once dead to sin, and the finding of that which was lost. Barclay made two observations from this parable which are worthy to be remembered.

Luke 4:13 — favorable season." Many have referred this to the hour in Gethsemane. Dummelow said: The conflict foretold so precisely can be none other than Gethsemane. "This is your hour and the power of darkness," Jesus said at that very time (Luke 22:52); and a few moments before, he had said, "The prince of this world cometh" (John 14:30).J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937) p. 745. This does not mean, of course, that Christ was free of temptation

Romans 1:7 — imperfections and outright sins than the church in Corinth; yet, even of them, Paul wrote, "I thank my God always concerning you"! (1 Corinthians 1:4). Moreover, they too, just like the Romans, were "called saints"! (1 Corinthians 2). Grace to you and peace … Scholars have noted that Paul's greeting combines the usual Greek salutation with the customary Hebrew greeting, thus forming a more noble greeting with the highest Christian implications, and yet retaining the best

Romans 9:33 — of two passages from Isaiah. They read thus in the Old Testament: Therefore, thus saith the Lord, Behold, I lay in Zion for a foundation stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste (Isaiah 28:16). And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem (Isaiah 8:14). Hodge commented on the manner of Paul's using these

Hebrews 11:4 — believe they found redemption in that blood which was shed from the foundation of the world. Adam's rebellion against his Maker was too great and too glaring to permit his name ever to be mentioned with honor or respect. Adam Clarke, op. cit., p. 762. God walked in the garden in the cool of the evening and called, "Adam, where art thou?" (Genesis 3:9); and both for Adam and his posterity, the words have come ringing down long centuries and milleniums of sin, darkness, bloodshed, wretchedness