Bible Commentaries

2 Kings 12:9-16 — was a new thing, the very first collection box that is mentioned in the Bible. There was something permanent about that innovation, because there was still in use such a collection box when the widow cast in her two mites in the days of Christ (Mark 12:42). So important was Jehoiada in preserving some semblance of authenticity in the worship of God in Judah that God extended his life far beyond the normal expectancy of that period. According to 2 Chronicles 24:14, he lived to be 130 years of age.

2 Kings 4:25-31 — neither voice nor hearing. Wherefore he returned to meet him, and told him, saying, The child is not awaked." "And she answered, It is well" This, of course, is the same ambiguous answer to Gehazi that the woman had previously given to her husband (2 Kings 4:23). She was apparently unwilling to admit the death of her son to anyone except the prophet. "Gehazi came near to thrust her away" The servant no doubt thought that the woman's action was in some manner contrary to his master's dignity and

1 Chronicles 7:30-40 — these lists are compared with the lists cited in the marginal references to other scriptures; but it is no part of our purpose to attempt any explanation of them. The word son is used no less than nine different ways in the Bible.See my commentary on 2 Samuel, p. 269, for a list of these. Also, there was a mixing of the tribes, for examples, as when, "Becher's heiress married an Ephraimite which transferred his reckoning from the tribe of Benjamin to that of Ephraim."F. C. Cook, Barnes' Commentary

2 Chronicles 13:4-12 — this in order that Judah could not claim a victory that was solely due to God's intervention. "When Jeroboam was young and tender-hearted" This was a falsehood, for the Chronicler tells us that Rehoboam was forty-one years old when he began to reign (2 Chronicles 12:13). The falsehood here was not that of the Chronicler but of Abijah. The Chronicler accurately reported the speech as it was recorded in the commentary of the prophet Iddo. There can be no doubt that whatever portion of Jeroboam's vast

Esther 5:1-4 — sat on his royal throne" D. J. Wiseman tells us of, "A limestone palace relief recovered from Susa (which) shows Darius I sitting upon an elaborate throne, holding a long sceptre (five or six feet in length) in his hand."The New Bible Dictionary, p. 294. "Esther the queen standing in the court" This was the moment of truth for Esther. If the king had merely refrained from noticing her appearance, she would have been dragged out of the court and slaughtered. One can only imagine her excitement and

Esther 5:9-14 — that, "So and so should be hanged as high as heaven"! Archibald Duff has an excellent explanation of how this was probably done. "This stake would have been some ten feet high, but set aloft upon a citadel (or the city wall), as in the case of Nicanor (2 Maccabees 15:35)."Arthur S. Peake's Commentary, p. 338. It is hard to understand why the mother of ten sons would have desired to see any man crucified; and her unwomanly suggestion found its terrible retribution when she saw her husband and ten sons

Job 23:1-9 — speech of Job is different from all the others in that it has no word at all directly addressed to his friends, being rather a monologue, or soliloquy, on the amazing riddle of God's treatment of Job. This speech is recorded in two chapters; and Job 24 follows the same pattern, except that it embraces the riddle of God's treatment of men generally. In neither of these chapters did Job make any direct reference to what Eliphaz had said; but he did stress two main things, namely, (1) his innocence

Psalms 101:5-8 — that he will be no dilatory judge whose citizens despair of a hearing."Derek Kidner, op. cit., p. 359. Apparently, in the latter days of David's kingship he failed to keep this resolution. This enabled Absalom to steal away the hearts of the people. 2 Samuel 15:1-6 tells how Absalom met people every day on the way to see the king; he would interrupt them, declaring that no court was in session, openly expressing the allegation (which might or might not have been true) that the king had not deputed

Psalms 115:4-8 — Neither speak they through their throat. They that made them shall be like unto them; Yea, every one that trusteth in them." This is one of the classic passages in the Old Testament regarding idols. It ranks along with passages in Isaiah 40; Isaiah 42; and Isaiah 44 and is repeated verbatim in Psalms 135:15-18. We are surprised that Addis expresses the old heathen apology for idols, stating that, "The heathen did not, as the psalmist assumes, identify the idol and god."W. E. Addis, p. 392. Among

Psalms 120:1-7 — sojourn in Meshech, That I dwell among the tents of Kedar! My soul hath long had her dwelling With him that hateth peace. I am for peace; But when I speak, they are for war." A PRAYER FOR HELP AGAINST A SLANDERING TONGUE "Thou Deceitful tongue" (Psalms 120:2). The tongue is apostrophized here, being addressed with a question of just what should be done to such a tongue, The literature of the ages has often addressed the problem of the slandering tongue. Shakespeare spoke of one: Whose tongue is sharper

Psalms 26:1-8 — Jehovah, I love the habitation of thy house, And the place where thy glory dwelleth." As Maclaren said, such extravagant claims of integrity and innocence, "Grate upon the ears of one accustomed to the tone of the New Testament."Alexander Maclaren, p. 252. Such a view fails to take in consideration of the fact that David is not here speaking of "his sinless life," but of his innocence in a given situation, and as contrasted with the wickedness of his enemies. The absolute certainty of David's confidence

Psalms 36:5-9 — faithfulness reaches unto the skies" No matter how depraved and wicked men may be, the contrasting glory of God is here set over against it. "God's covenant faithfulness is seen everywhere on earth and also towers into the very heavens."H. C. Leupold, p. 295. "Thy faithfulness... thy righteousness" "The righteousness of God is here distinguished from his faithfulness. His faithfulness is governed by his promises, and his righteousness is determined by his holiness."F. Delitzsch, Vol. V-B, p. 5. "Thou

Psalms 65:10-13 — back of the mill is the wheatThat waveth on yonder hill;And back of the hill is the sunAnd the shower and the Father's will. Leupold mentioned half a dozen so-called "interpretations" of this psalm: "(1) that it was written for some great festival, (2) or after a drought had been averted, (3) or as a liturgical piece for the congregation, (4) or as a reference to a sickness from which the writer had recovered."H. C. Leupold, p. 472. He then added that, "All such approaches stand upon too insecure

Psalms 66:13-20 — to the `sweet savour' of the burning sacrifice."J. R. Dummelow's Commentary, p. 354. "All ye that fear God" There is no way that these words can be restricted to Israel alone. "They are addressed in the widest extent, as in Psalms 66:5 and Psalms 66:2, to all who fear God wheresoever such are to be found on the face of the earth."F. Delitzsch, Vol. V-B, p. 237. "If I regard iniquity in my heart, the Lord will not hear me" The psalmist here offers an explanation of why his prayers (presumably those

Psalms 84:9-12 — from them that walk uprightly. O Jehovah of hosts, Blessed is the man that trusteth in thee." "O God our shield" Dummelow explained that the word `shield' in this passage could apply either to God or to the `anointed.'J. R. Dummelow's Commentary, p. 362. And, of course, in that spirit which seems so generally characteristic of modern translators of the Bible, such versions as the Good News Bible and the RSV make the word apply to Israel's king, despite the fact that older versions properly refer it

Psalms 86:6-10 — forgiveness and salvation. There is none other from whom men could expect the slightest help or attention of any kind. "There is none like unto thee among the gods" "It is probable that David is here speaking of angels,"Derek Kidner, op. cit., p. 312. was the opinion of Kidner; but we cannot accept this. Nowhere in the entire Bible, as far as this writer has been able to determine, are angels called "gods." The evil judges Of Israel were sarcastically called `gods'; and aside from that, only the

Ecclesiastes 5:13-17 — here. (1)    "They perish by evil adventure" (Ecclesiastes 5:14). This might occur in a hundred different ways, a false partner, an unwise investment, a natural calamity of some kind, a revolution, a bankruptcy, or something else (2)    "If he hath begotten a son, there is nothing in his hand" (Ecclesiastes 5:14). The inability of the sons of rich men to carry on the successes of their fathers is effectively demonstrated continually in the daily newspapers. "Nothing…

Ecclesiastes 8:1-5 — five verses here admonish us to be submissive to governmental authority."James Waddey, p. 47. "A man's wisdom maketh his face to shine" "The claim here is that wisdom gives insight and charm."Broadman Bible Commentary (Nashville: Broadman Press, 1972), Vol. 5, p. 121. "A man's wisdom illumines him and causes his stern face to shine,"New American Standard Version. It is not exactly clear why this has anything to do with the paragraph. Cox's comment was that, "Culture lends an air of refinement to

2 Samuel 21:10-14 — birds and beasts. The vultures come first… the jackals wait in a circle until the vultures are satisfied, and the crows wait for the jackals."The Interpreter's Bible, op. cit., p. 1159. Since only the bones of those who were hanged are mentioned (2 Samuel 21:13). it may be that Rizpah's long vigil might not have been completely successful. Then too, "the bones of those who were hanged" could merely be a euphemism for "their decaying bodies." Although the text does not say so, it is likely that

2 Samuel 24:18-25 — bought the threshing floor and the oxen for fifty shekels of silver. And David built there an altar to the Lord, and offered burnt-offerings and peace-offerings. So the Lord heeded supplications for the land, and the plague was averted from Israel." "2 Samuel 24:24 states that David bought the threshing floor for fifty shekels of silver; but 1 Chronicles 21:25 states that he gave six hundred shekels of gold for the site. No satisfactory explanation of these different prices has been given."John T.