Bible Commentaries

Exodus 23:10-13 — it be heard out of thy mouth." The sabbatical years were introduced here, but there is no evidence that Israel ever paid much attention to them. "The seventy years of Babylonian captivity were partly intended to make up for unkept sabbatical years, 2 Chronicles 36:21."Wilbur Fields, op. cit., p. 511. There was somewhat of a social welfare system inherent in the purpose of this legislation. All indentured servants were also intended to be free of duties in such years, and the seventh sabbatical year,

2 Kings 1:17-18 — they not written in the book of the chronicles of the kings of Israel?" "And Jehoram began to reign" Jehoram is the same as Joram.The Pulpit Commentary, op. cit., p. 4. This is an example of chronological inconsistencies in Kings. A glance at 1 Kings 22:51; 2 Kings 8:16, and 2 Kings 3:14 shows what the problem is. Rawlinson cleared it up by supposing that, "Jehoshaphat had associated his son Jehoram with him in the throne upon the occasion of his going to war at Ramoth-gilead."Ibid. It is strange

2 Kings 19:35-37 — him with the sword: and they escaped into the land of Ararat. And Esarhaddon his son reigned in his stead." Some scholars like to point out that the actual assassination of Sennacherib took place nearly twenty years later in 681 B.C., but, so what? 2 Kings 19:36 states clearly enough that he "dwelt in Nineveh," indicating a time-lapse before his murder. We learn from Isaiah 37:38 that the two assassins named here were actually the sons of Sennacherib. The paganism of Sennacherib appears in the name

2 Chronicles 21 overview — JEHORAM, WICKED SON-IN-LAW OF AHAB, RULES JUDAHV. JEHORAM (949-942 B.C.) "This chapter is a commentary on the man who married the daughter of Ahab and Jezebel, and who walked in their ways (2 Chronicles 21:6). It describes his viciousness and his apostasy (2 Chronicles 21:1-11), and God's condemnation of him through

Isaiah 53 overview — glance at these cannot fail to impress any thoughtful student. NAMES AND TITLES: Isaiah prophetically referred to Jesus as Immanuel (Isaiah 7:13); Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6); God's Servant (Isaiah 52:13). Moses referred to him as The Seed of Woman (Genesis 3:15); The Seed (singular) of Abraham (Genesis 28:14, and Galatians 3:16); Shiloh (Genesis 49:10); The Star out of Jacob, The Scepter out of Israel (Numbers 24:17); That Prophet Like Unto Moses

Isaiah 57:20-21 — "But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt. There is no peace, saith my God, to the wicked." This conclusion of Section 2 of Division VI is a reiteration of the same thought found in Isaiah 48:22, being a categorical exclusion of all wicked and disobedient souls from the blessings of God's mercy. The comparison here of the wicked with the sea suggests New Testament references

Jeremiah 19:8-9 — their daughters; and they shall eat everyone the flesh of his friend, in the siege and in the distress, wherewith their enemies, and they that seek their life, shall distress them." This terrible warning is an almost verbatim quotation from Deuteronomy 28:53, in which the Great Lawgiver Moses had warned Israel of their fate IF they should give up serving their true God. Israel had indeed defaulted in that very act of disobedience; and now Jeremiah warned that the Mosaic penalty would be enforced. Did

Habakkuk 2:17 — the violence done to the land, to the city, and to all that dwell therein." This is a continuation of the prophet's statement of the reasons lying behind God's woes against Babylon. Here additional light is given upon a subject mentioned in Habakkuk 2:8, namely, that of violence done to the earth itself. The contrast here between "men's blood," and "the violence done to the land" leaves no doubt that the ruthless destruction of the earth's raw materials and natural resources constituted a major facet

John 2 overview — Beginning here and continuing through chapter 12 (John 2—12) is the first main section of this Gospel, in which seven great signs pointing to the deity of Christ are recounted. The word "sign," used seventeen times in this Gospel, is the term John used for "miracle." The

Acts 28:24 — And some believed the things which were spoken, and some disbelieved. Here occurred what always occurs when the gospel is preached: men are polarized with reference to it, some believing, some not believing (see 2 Corinthians 2:15-16).

2 Corinthians 11:1 — and even these "are divided into two classes, the leaders and the led; and Paul does not always keep these separate in his mind." J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 225. Yet in this chapter, "He clearly appealed to those who were led and denounced those who led them." Ibid. The great majority at Corinth had Paul's confidence. He believed they would bear with him and not misunderstand his motives. Carver

2 Corinthians 9 overview — "Some consider 2 Corinthians 9 a separate note written by Paul earlier than chapter 8," Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1083. but such a notion is merely the knee-jerk reflex

Philippians 3:10-11 — resurrection, and the fellowship of his sufferings, becoming conformed unto his death; if by any means I may attain unto the resurrection from the dead. As Barry pointed out, "The order of these verses is notable and instructive Alfred Barry, op. cit., p. 82. The three mountain peaks of interest are: (1) the resurrection of Christ; (2) the fellowship of Christians with him in sufferings; and (3) the glorious resurrection unto eternal life at the last day. The three-fold emphasis discernible in these verses

Joshua 1:2 — this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel." "Arise, go over this Jordan" A summary of God's orders to Joshua is as follows: (1)    Cross the Jordan River (Joshua 1:2). (2)    Take Israel over the Jordan River (Joshua 1:2). (3)    Be strong and courageous (Joshua 1:6). (4)    Do not fail to keep the Law of Moses. These dramatic orders came at a time when

1 Timothy 4 overview — main division of 1 Timothy; it deals with coming heresies and tells how Timothy is to be fortified and is to fortify the churches against them." R. H. H. Lenski, St. Paul's Epistles. 1 Timothy (Minneapolis: Augsburg Publishing House, 1937), p. 626. Lenski also denied the proposition that Paul was here merely writing instructions to the minister of a single congregation. "He is addressing his apostolic representative for the whole territory of which Ephesus is the center." Ibid., p.

1 Timothy 4:1 — shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, The Spirit saith expressly … "This means that there was neither doubt nor vagueness about it." William Hendriksen, New Testament Commentary, 1 and 2 Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 145. The connection of this section with the preceding chapter is seen in the contrast with the triumphant Christ depicted in the final six poetical lines of chapter 3. "Over

2 Timothy 3:1 — itself shows, examples of the grievous times were plentiful at the time Paul wrote. Wesley said, "This means the times of the gospel dispensation." John Wesley, Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1972), in loco. As Spain pointed out, "The word here is the same as in Acts 2:17 where Peter refers to the Christian age or the age of the church on earth." Carl Spain, Commentary on 1 and 2 Timothy and Titus (Austin, Texas: R.B. Sweet, 1970),

2 Timothy 4 overview — great apostle to the Gentiles. In view of the apostasy, even at that time working in the church, an event Paul had frequently mentioned, and in view of his own forthcoming death, Paul penned his solemn charge to Timothy to "preach the word" (2 Timothy 4:1-8); then he called for Timothy to hasten to be at his side for the end, requesting that he bring Mark and a few personal belongings, including in this some very interesting material regarding his personal affairs and the circumstances that

2 Peter 3:15 — wisdom given to him, wrote unto you; The longsuffering of our Lord … Indeed Paul did write of longsuffering, not only as an attribute of God, but as a grace to be cultivated by Christians, and even as one of the fruits of the Holy Spirit (Romans 2:4; Romans 9:22; 2 Corinthians 6:6, Galatians 5:22; Ephesians 4:2; Colossians 1:11; Colossians 3:1; 2 Timothy 1:16; and Titus 3:10; 4:11). Which of such references had Peter read? There is actually no good reason to suppose that he had not read most

Revelation 13:9 — If any man hath an ear, let him hear. The contemporary equivalent of this is, Now hear this! It occurs in each of the seven letters (Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 3:6; Revelation 3:13; Revelation 3:22) and recalls the familiar expression of Jesus, "He who has ears to hear, let him hear" (Matthew 11:15; Mark 4:9). It alerts the reader to the importance