Bible Commentaries

Genesis 4 overview — Fall, just related in the preceding chapter. Not even the source-splitting critics dared tamper with the placement of this chapter, despite the use of a different name for God. Not only is it a logical development and consequence of events in Genesis 3, but it lays down the basis for the destruction of the world in the Great Deluge, showing how Cain started a wicked generation that ultimately corrupted mankind and "precipitated the Flood,"Norman L. Geisler, A Popular Survey of the Old Testament (Grand

Exodus 17:2-3 — up out of Egypt, to kill us and our children and our cattle with thirst?" This is the second of three episodes in which the water problem was dominant. The first was at Marah (Exodus 15:22-25), and the third was at Meribah near Kedesh (Numbers 20:10-13). "Give us water" The ugliness of this demand is amazing, the demand being, in effect, an outright rebellion against Moses, including actually a threat of stoning him (Exodus 17:4). Israel appears here in a very dark and sinful mood. Their sin consisted

Exodus 4:1 — thee." Moses, in these verses, records his sins and weakness with the same fullness and impartiality seen in all that he wrote. That Moses was clearly at fault here lies in the fact that God had already assured him that the people would believe him (Exodus 3:18). In respect to the natural weakness of the flesh, God was not displeased with him, but gave three signs, which however discernible in later wonders, were here specifically for the purpose of establishing Moses' faith and removing his objections.

2 Kings 12 overview — THE REIGN OF JOASH: SOLOMON'S TEMPLE REPAIRED A full century had passed since the death of Solomon. Rehoboam reigned for 17 years (1 Kings 14:21); Abijah reigned for 3 years (1 Kings 15:2); Asa reigned for 41 years (1 Kings 15:10); Jehoshaphat reigned for 25 years (1 Kings 22:42); Jehoram reigned for 8 years (2 Kings 8:17); Ahaziah reigned for 1 year (2 Kings 8:25-26);p and the usurper, Athaliah, reigned for 6 years

2 Kings 16:7-9 — against their common Assyrian overlord. Ahaz called for help from Assyria, buying it with great treasure, and was saved from his immediate enemies. Damascus was captured, its people deported, and their king Rezin killed."The Interpreter's Bible, Vol. 3, p. 273. "This was the end of Syrian Damascus as a power.International Critical Commentary, op. cit., p. 459. This destruction of Damascus had been prophesied by Amos (Amos 1:3-5). "The word translated `present' in 2 Kings 16:8 is the same word also

2 Chronicles 3:1-7 — fourth year may have been due to the problems of collecting materials, or it may represent a four-year co-regency of Solomon with his father David."The New Layman's Bible Commentary, p. 495. (See the chapter heading for a discussion of 2 Chronicles 3:3.) "And the porch… the height a hundred and twenty (cubits)" "This height which so much exceeds the height of the main building (1 Kings 6:2) should probably be corrected by the reading of the Arabic version and by the Alexandrian Septuagint,

Ezra 7:1 — Jerusalem, but the problem centers in the question of just which one of the two kings of Persia named Artaxerxes is the one spoken of here. Those kings were Artaxerxes I (Longimanus) who reigned 465-425 B.C., and Artaxerxes II (Mnemon) who ruled in 405(4) to 358 B.C. Depending upon which one of these monarchs was meant, there is a gap between Ezra 6 and Ezra 7 here of either 58 years or 117 years. There is a sharp disagreement among scholars on this. C. F. Keil,C. F. Keil, Keil and Delitzsch's Old Testament

Psalms 127 overview — signature."Derek Kidner, Vol. II, p. 440. (2) The second reason cited by Delitzsch is that the giving of his beloved "sleep" may be construed as a reference to the great wisdom which God gave to Solomon in that dream (while he slept) "At Gibeon (1 Kings 3:5 ff)."F. Delitzsch, op. cit., p.291. (3) The third reason is "The Proverbs-like form of the psalm."Ibid. (4) A fourth reason for accepting the ascription of the psalm to Solomon was cited by Rawlinson. The words `[~'etseb],' `[~ne'urim],' and `[~yedidow]'

Psalms 22:1-2 — much in the sacred Scriptures to commend this view. Christ is spoken of in Hebrews 2:9 as the One, who by the grace of God did indeed, "Taste of death for every man." Isaiah tells us that, "God laid upon him (Jesus) the iniquity of us all" (Isaiah 53:6). Paul mentioned that God Himself "Set forth the Christ to be a propitiation" (Romans 3:25), or an atonement, for the sins of all men. "Christ died for our sins" (1 Corinthians 15:3); and "Him (Christ) who knew no sin, God made to be sin on our behalf;

Numbers 36:10-13 — here, as follows: "It is a curious instance of the inartificial character of the sacred records that these five names of the daughters of Zelophehad, which have not the least interest in themselves, are repeated thrice in this book, once in Joshua 17:3."Thomas Whitelaw, op. cit., p.459. It is innumerable things of this nature which separate God's Book from the books written by men. "Married unto their father's brothers' sons" (Numbers 36:11). This should not be read as a restriction to marry only

Numbers 5:1-4 — compared with the rules in Leviticus, it is evident that supplementary information is here supplied. (1)    The rule applies to females, as well as males. (2)    The reason for the exclusion is given in Numbers 5:3, that being the identity of their camp as the place where God Himself dwelt in their midst. (3)    There also appears the extension of including "all," "every one" who had any kind of issue, as distinguished from those who had certain

Deuteronomy 16:18-20 — threat. The minor prophets, especially Amos, have much material that bears on the condition of the judiciary. Zephaniah's evaluation of Israel's judiciary was brief but clear: "Her judges are evening wolves; they leave nothing till the morrow!" (Zephaniah 3:3).

Luke 21 overview — keep in view throughout the chapter that the prophecies involve multiple future events and that the distinction of what is meant in every instance is hard to determine. That such multiple prophecies are indeed commingled here is clear from Matthew 24:3, where three separate questions by the apostles are given as the subject of the discourse. "In this passage the fall of Jerusalem and the end of the age so blend that the features of each cannot be precisely determined."Donald G. Miller, The

Galatians 3:16 — Corinthians 12:12, Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 707. where is mentioned "the body of Christ" inclusively of all the redeemed. Christ is again called the "seed singular" in Galatians 3:19. This is the verse that tells "how" the Gentiles, and even the saints of the Old Testament, are saved. They are saved "in Christ," there being this correspondence between the manner of their salvation and our own, namely, that

Philippians 2:9 — on the right hand of God in the person of Christ. The name which is above every name … Dummelow said, "This name is the completed title, The Lord Jesus Christ. J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937), p. 973. The name in view here "is Lord, [@kurios], the Old Testament name for God." Robert H. Mounce, op. cit., p. 765. "In light of Philippians 2:11, the supreme name is that of `Lord.' The root meaning of this term ([@kurios]) was

Hebrews 4:14 — always plural. What is emphasized here is his transcendence." James Macknight, Apostolic Epistles (Nashville: Gospel Advocate Company, 1960), p. 526. The holding fast of the believer's confidence corresponds with what was written earlier in Hebrews 3:6; Hebrews 3:14. Throughout Hebrews, the weight of responsibility for faithfulness is made to rest upon the diligence and alertness of the believer himself; and he is repeatedly admonished to hold it fast, to glory in it, and to exhort others constantly

James 1:10 — rich man in view here as a Christian brother. "The rich are never elsewhere spoken of as brothers in this epistle." E. C. S. Gibson, The Pulpit Commentary, Vol. 21, James (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 3. Nevertheless, the expression "brethren" is used sixteen times in this letter, and all who were mentioned (except in James 4:7-10 and in James 5:1-6) fall under the blanket inclusion of that endearing address. How could it be supposed that

1 Peter 2:1 — God must denounce and turn away from all manner of wickedness, just as one might strip off filthy clothing. The words here are strongly suggestive of what occurs at the time of baptism: Paul connects the putting on of Christ with baptism (Galatians 3:27); and Peter, when speaking of baptism in 1 Peter 3:21; both used the Greek word which corresponds to the word here, "laying aside." B. C. Coffin, The Pulpit Commentary, Vol. 20, 1 Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing

3 John 1:7 — three clear reasons why such missionaries should be supported: (1) What they are doing is for the glory of the precious Name (the name of Christ, of course). (2) They were not taking up collection among the heathen populations where they preached. (3) When such people are aided, their helpers become fellow-workers with them, thus sharing in the rewards of their labors (3 John 1:8). f For the sake of the Name … The holy name of Jesus Christ stood for everything that Christians held dear; and

Revelation 1:19 — for all generations. Of course, the three things mentioned which John was to write have often been understood as an outline of the book, the things which he saw referring to Revelation 1, the things which are pertaining to Revelation 2 and Revelation 3, and the things that shall be "hereafter" referring to the balance of the prophecy. However, we agree with Smith who said, "This classification does not help much in interpretation." Wilbur M. Smith, Wycliffe Bible Commentary, New