Bible Commentaries

Proverbs 29:3 — he that keepeth company with harlots wasteth his substance." This proverb is only a slight variation from at least a dozen others that stress the same truth. "Licentiousness is put as the opposite of wisdom in Proverbs 2:10; Proverbs 2:16; Proverbs 5:1-3; Proverbs 6:23-24; Proverbs 9:1; Proverbs 9:13. Additionally, the first line is found in Proverbs 10:1; Proverbs 23:13; Proverbs 23:24; Proverbs 27:11; and line two is similar to Proverbs 5:9-10."International Critical Commentary, Vol. 17, p. 507.

Leviticus 5:1-6 — trespass-offering unto Jehovah for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering: and the priest shall make atonement for him as concerning his sin." "He that heareth the voice of adjuration… etc." (Leviticus 5:1) Our version (American Standard Version) here makes the offense to be that of failure to come forward and give testimony in a court procedure following a public "adjuration" with the pronouncement of a curse upon any one having pertinent knowledge

Isaiah 61:6 — yourselves." If there had been any doubt of this chapter's application to the reign of Messiah, the question would have been settled here. Only the members of the Church of the firstborn were ever designated collectively as "priests of God" (1 Peter 2:5; 1 Peter 2:9; Revelation 5:10). "Neither will there be a clergy distinct from the laity, for all will be called the ministers of our God."Homer Hailey, p. 494.

Jeremiah 17 overview — JUDAH'S DESTRUCTION INEVITABLE From Jeremiah 17:15 it is clear that this chapter was written prior to the Babylonian conquest. "Attempts have been made to date the chapter, but they are generally unsatisfactory, because of the lack of chronological data."Charles Lee Feinberg in Ezekiel (Chicago: Moody

Jeremiah 5:7-9 — the harlot's houses; they were as fed horses roaming at large; everyone neighed after his neighbor's wife. Shall I not visit for these things? saith Jehovah; and shall not my soul be avenged on such a nation as this?" The sentiment voiced in Jeremiah 5:9 here surfaces again in Jeremiah 5:29, forming a kind of recurring refrain in the prophecy. "Committed adultery and assembled… in harlot's houses" "The reference here is both to the worship of the `no-gods,' and to the literal immorality which

Numbers 5:16-22 — when Jehovah doth make thy thigh to fall away, and thy body to swell; and this water that causeth the curse shall go into thy bowels, and make thy body to swell, and thy thigh to fall away. And the woman shall say, Amen, Amen." "Holy water" (Numbers 5:17). This is significant as the only use of this expression in the whole Bible.Thomas Whitelaw, op. cit., p. 40. The most likely source of this was the holy laver which would have afforded an abundant water supply for the whole tabernacle. The notion

Numbers 5:23-28 — has either been interpolated, or rests on a compilation from two parallel but distinct sources."George Buchanan Gray, op. cit., p. 49. The double mention of bringing the woman "before Jehovah" records movement in the ceremony. In the first (Numbers 5:16) she is brought inside the tabernacle, and in the second (Numbers 5:18) she is seated. In the reference to the double swearing, there is a similar lack of discernment. In the first (Numbers 5:19) is recorded what the woman was to swear, but in the

Zechariah 7:10 — "And oppress not the widow, nor the fatherless, the sojourner, nor the poor; and let none of you devise evil against his brother." This is a continuation of the teaching of the "former prophets," as a glance at Isaiah 1:16-17; Amos 5:14; Amos 5:24; Micah 6:8, etc. will show. "These ethical summaries draw heavily upon Israel's ancient covenant law."Ibid. Watts reinforced such an opinion by pointing out that: "Kindness" (Zechariah 7:9) is a word used to describe proper behavior within

Matthew 5:30 — And if thy right hand causeth thee to stumble, cut it off and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body go into hell. This is the same thought as that in Matthew 5:29, repeated in a different figure for the sake of emphasis. Remember that Christ is still speaking of adultery; and the only proper meaning that can attach to these two verses (Matthew 5:29-30) must relate to that subject. It seems plain enough that

John 2 overview — Gospel, is the term John used for "miracle." The seven signs are: 1.    Changing the water into wine (John 2). 2.    Healing the officer's son (John 4). 3.    Healing the cripple (John 5). 4.    Feeding the 5,000 (John 6). 5.    Walking on Lake Galilee (John 6). 6.    Healing the man who was born blind (John 9). 7.    Raising Lazarus from the dead (John

Acts 19:11-12 — "inasmuch" dearly shows this. Perhaps, as Dummelow said: God condescended to work miracles through these handkerchiefs, having regard to the genuine faith of those who thus used them, and not to their superstition. J. R. Dummelow, op. cit., p. 845. Such healings were so rare that "Luke calls them "special miracles." W. R. Walker, op. cit., p. 54. This is an appropriate place to mention the number of striking parallels between the lives of Peter and Paul as outlined by Luke in Acts.

Acts 5:10-11 — so regarded by the authorities in Jerusalem … no charge of murder was preferred, as might have been the case if the act had been understood differently. J. W. McGarvey, op. cit., p. 86. Fear came upon the whole church … See under Acts 5:5. "The occurrence of the word `church' in Acts 5:11 is its first occurrence in the original text of Acts." F. F. Bruce, op. cit., p. 116. The fear, mentioned twice in this narrative, came not only upon Christians, but upon all who heard what

Romans 8:24 — For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? Attention is directed to the English Revised Version (1885) margin where appears the alternate translation, "By hope were we saved." Translators and commentators are sensitive about salvation's being ascribed to anything else except faith; but the word of God honors no such inhibitions, affirming

2 Corinthians 5:12 — for a decisive attack upon his enemies that would be unleashed in 2 Corinthians 10. There is a hint of what is to come here; but for the moment Paul was establishing a few facts with reference to himself, these being: (1) his integrity (2 Corinthians 5:11); (2) the acute need to commend himself (2 Corinthians 5:12); (3) his motivation of doing it all for the sake of the Corinthians (2 Corinthians 5:13); (4) that the love of Christ compelled such action on his part (2 Corinthians 5:14); and (5) that

James 4:9 — them recognize their separation from God, and their laughter will be replaced with weeping and mourning. How perfectly James follows the teachings of the Master, who said, "Blessed are they that mourn, for they shall be comforted" (Matthew 5:4). The mourning mentioned both by Jesus and James is that godly sorrow which produces repentance, and without which salvation is not promised (Luke 13:3; Luke 13:5).

1 Peter 2:20 — is another verse in this epistle which carries the true hallmark of consonance with the teachings of Jesus Christ, who in the Beatitudes blessed, not those who were persecuted, but those who were persecuted "for righteousness sake" (Matthew 5:10), there being no honor for those who, through their own sins, might have been persecuted. Matthew 5:11 also carries the same qualification regarding the blessing of those who are reproached "falsely."

Judges 5:1-31 — incontestable Hebraic document of the twelfth century B.C., composed shortly after the events narrated."Beacon Bible Commentary, Vol. 2, p. 407. George F. Moore also cited Deborah as the undeniable author of the poem, which is, "distinctly confirmed by Judges 5:7."International Critical Commentary, Judges, p. 134. There are many other very significant features of this chapter which we shall cite in the notes below. The alleged contradictions between the prose account of the rout of the Canaanites in Judges

Jude 1:2 — fondness for triads is evident throughout the letter. In these first two verses we have: (1) three names: Jude, Jesus Christ, and James, then (2) three forms of relation: servant, Lord (Master), and brother, then (3) mercy, peace, and love. In Judges 1:5-10, we have three examples of apostasy: (4) Israel of the Exodus, the rebel angels, and the citizens of Sodom and Gomorrah. There follows: (5) a three-fold characterization of the evil men as walking in the ways of Cain, Balaam, and Korah. Grace, mercy,

Revelation 20:12 — the throne … The general resurrection of all people is assumed to have already occurred at this point in the vision. The dead are there before the throne, standing and waiting for their sentence. The hour has struck which Jesus promised in John 5:28-29. There are no absentees; all are present. "This is the only bodily resurrection that the Scriptures know." R. C. H. Lenski, op. cit., p. 604. The entirety of all people will be there, even the living, who will be "changed"

2 Samuel 17:23 — Ahithophel saw that his counsel was not followed, he saddled his ass and went off home to his own city. And he set his house in order, and hanged himself; and he died, and was buried in the tomb of his father." Along with Judas Iscariot (Matthew 27:5), Zimri (1 Kings 16:18), and King Saul (1 Samuel 31:5). Ahithophel is one of only four suicides mentioned in the Bible. The fact that he was buried in the family tomb is supposed by some to indicate that the Jews of that period accepted suicide much