Bible Commentaries

Exodus 32 overview — Calf Apostasy of Israel is recorded in this chapter, some six paragraphs being devoted to the narrative: (1)    the making of the calf (Exodus 32:1-6); (2)    Moses' intercession on behalf of Israel (Exodus 32:7-14); (3)    the wrath of Moses (Exodus 32:15-20); (4)    Aaron's excuses (Exodus 32:21-24); (5)    the faithfulness of the Levites (Exodus 32:25-29); and (6)    Moses' renewed

2 Chronicles 16:11-14 — custom designed to fill the atmosphere with sweet odors accompanying a funeral procession. The Romans used large quantities of incense for this purpose. (We have discussed this custom rather extensively under the title, The Triumph Metaphor, in Vol. 7 (Corinthians) of our N.T. Commentaries, pp. 324, 325.)

Nehemiah 1 overview — brother of Nehemiah; but the narratives have one thing in common. Hanani was only one of several people who brought the bad news. "It cannot be definitely ascertained whether or not Hanani was actually a blood brother of Nehemiah. However, in Nehemiah 7:2, Nehemiah again referred to him as his brother, leading to the speculation that he was really a brother in the ordinary sense."The Teachers' Bible Commentary, p. 258. Williamson wrote that, "It is likely that the word (brother) should be taken literally."Wycliffe

Psalms 144:5-8 — speaketh deceit, And whose right hand is a a right hand of falsehood." Delitzsch's concise paraphrase of these four verses is, "May Jahve then be pleased to grant a victory this time also over the boastful lying enemies."F. Delitzsch, op. cit., p. 379. "The mountains shall smoke… lightnings… arrows" "The prayer is that God would come to his relief as if in smoke and tempest - in the fury of a storm."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint

Leviticus 9:8-11 — the fat, and the kidneys, and the caul of the liver of the sin-offering, he burnt upon the altar; as Jehovah commanded Moses. And the flesh and the skin he burnt with fire without the camp." Aaron here followed the directions laid down in Leviticus 1-7 regarding sin-offerings, observing the restrictions that priests could not eat the flesh of their own sin-offerings, hence the burning of the flesh and the skin without (outside) the camp. The skin also, in usual instances, would have belonged to the

Isaiah 31:2 — promise and every Divine threat."W. Clarkson, The Pulpit Commentary, Vol. 10a, p. 516. This was the very thing that kindled the anger of Jonah against the Lord; and many people today don't like it, but Jeremiah spelled it out beautifully in Jeremiah 18:7-10.

Isaiah 46 overview — place to another, had himself "carded" the Jews from their very beginning as a nation until that present time (Isaiah 46:1-4). Then God, through his prophet Isaiah, exposed in his usual forcible and elegant style, the absurdity of idolatry (Isaiah 46:5-7). Next he vigorously asserted the claims of the One True God as the one and only Unique Deity, citing as proof of his claims the miracles, and the prophecies with which Israel had been familiar for generations (Isaiah 46:8-10). God also reiterated his

Isaiah 57:11-13 — carry them all away: but he that taketh refuge in me shall possess the land, and shall inherit my holy mountain." "Israel's original possession of the land was unconditional. It was given to them in fulfillment of the promise to Abraham (Genesis 12:7); and it was intended to be theirs permanently, `forever' (Exodus 32:13); but the retaining of the land was conditional (Leviticus 26:14-15)." It would appear, then, that at the time God gave these prophecies through Isaiah, there was, even that late,

Jeremiah 44 overview — living in various cities from one end of Egypt to the other, indicating the passage of considerable time. Chapter divisions are: (1) Jeremiah warned the Jews that disobedience would bring upon them the same fate that befell Jerusalem (Jeremiah 44:1-7); (2) he declared that idolatry would destroy them (Jeremiah 44:8-10); (3) sword, famine and pestilence are threatened (Jeremiah 44:11-14); (4) the people declare that they will continue to worship the Queen of Heaven (Jeremiah 44:15-19); (5) Jeremiah

Hosea 8 overview — every other line of Hosea's entire writing. As Ralph Smith observed: Chapter 8 is a summary of Israel's sins, especially related to covenant breaking, in which those who "sow the wind reap the whirlwind."Ralph L. Smith Beacon Bible Commentary, Vol. 7 (Nashville: Broadman Press, 1971), p. 35. But this chapter actually takes up no new theme; it is really a continuation of the sad lament and prophecy of forthcoming destruction which is the unique theme of the entire prophecy. Despite this, there are

Joel 1:6 — nation" This expression, of course, has been made a basis of advocating a symbolical interpretation of the locusts. Such a personification of locusts is in keeping with the Biblical description of ants and conies as "folk" and "people" (Proverbs 30:25-27), and it is interpreted here as metaphorical description of the locusts. However, there very well may be here an overtone of the wider application of the locust invasion that appears in Joel 2. As Kennedy said, "Viewed collectively, they were like an

Micah 2:6 — Micah at this point are ambiguous in meaning; but the whole passage seems to refer to the objection against Micah's preaching registered by the false prophets who said, "Prophecy not." Certainly that is what happened during the preaching of Amos (Amos 7:10-13); and it most certainly occurred in the ministry of Micah also. Mays accepted such a meaning here: "With an absolute assertion of their feeling of security, Micah's opponents deny the relevance of judgment to them. The disgrace of humiliating

Luke 15 overview — This, one of the most beloved chapters of the word of God, is an account of what was probably a single discourse of Jesus Christ, the whole theme of which was "The Lost." First there was the lost sheep (Luke 15:1-7), then the lost coin (Luke 15:8-10), and finally the two lost sons. It was the Saviour who rescued the lost sheep, the church (under the figure of a woman) who sought the lost coin, and the Father who patiently awaited the return of the prodigal, reinstated

Acts 28 overview — rescue, building a fire and "receiving" them kindly. Paul was snakebitten (Acts 28:1-6). Hospitality was extended to the victims of shipwreck by the first man of the island; and Paul wrought many cures of the sick and suffering of Malta (Acts 28:7-10). The voyage to Rome was continued after three months, ending very shortly at Puteoli, terminal port of the grain ship; and, thence by land, Paul soon arrived in Rome, being greeted by brethren on the way (Acts 28:11-16). As always, Paul sought and

2 Timothy 2:5 — way," "I'll work out my own religion," etc. — all such notions are refuted by Paul's words here. Both this metaphor and that of the field-laborer (next verse) are likewise associated in Paul's letter to the Corinthians (1 Corinthians 9:7-10; 1 Corinthians 9:24 ff), where is also found a more extensive development of both figures. Timothy's familiarity with Paul's teaching from these analogies required only the briefest mention of them in such a letter as this.

Hebrews 8:3 — this man has something that he is offering." Phillips' New Testament (Hebrews 8:3). This cannot be correct, because our author rejects any idea of a continual offering on the part of our Lord who offered his blood "once for all" (Hebrews 7:27). Bruce noted that the tense and mood of the Greek verb "to offer" in this clause also exclude the idea of a continual offering. F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967),

1 John overview — profoundest dimensions and embryonically stating the theme as: "God manifested in Jesus Christ, that man may have fellowship with the Father through the Son."J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1054. The remaining six verses are part of a complicated paragraph running through 1 John 2:28 and which begins with "God is light" (1 John 1:5), the first of three epic statements about God which are usually cited by scholars as marking

Revelation 11:14 — The second Woe is past: behold, the third Woe cometh quickly. Most commentators hold to the view expressed by Eller that, "The vision has brought us through the fortunes of the church to the end-time, and up to the end itself … No. 7 is the end." Vernard Eller, op. cit., p. 121. Our view does not correspond with this. We have already gone through the end in the Second Woe; and exactly like the seventh seal, this seventh trumpet does not depict any earthly development whatever.

Revelation 19:13 — is dipped in blood because Christ shed his blood for mankind." E. M. Zerr, op. cit., p. 340. And his name is called the Word of God … "This is a title of Christ used only by the apostle John (John 1:1; John 1:14, 1 John 1:1; 1 John 5:7)." Charles Caldwell Ryrie, op. cit., p. 112. The apostle is thus linked with all three writings.

Revelation 19:14 — against the wolves! "The armies which are in heaven must be angelic armies." Ibid. This also corresponds to the oft-repeated mention of a host of holy angels participating in the final judgment (Matthew 13:41; Matthew 13:49, 2 Thessalonians 1:7). The undeniable identification of the last part of this chapter with the final judgment is inherent in the makeup of this vast army. Caird thought these were Christians, G. B. Caird, op. cit., p. 265. and Rist identified them as "the martyrs";