Bible Commentaries

Genesis 11:10-32 — NAHOR, TERAH, and ABRAM (ABRAHAM). A check with the genealogy given by Luke (Luke 3:34-36) conforms exactly to this with the exception that Cainan is introduced between Shelah and Arpachshad, suggesting that the whole list may be abbreviated. Genesis 11:27 provides the additional information that Terah had two other sons besides Abraham, i.e., Nahor (named after his uncle) and Haran, the father of Lot. This was probably given to explain the association of Lot with Abraham in subsequent chapters of Genesis.

Genesis 35 overview — Brothers, 1932), p. 121. There are indeed, "several brief paragraphs, in a sense disconnected, but together providing a useful transitional section in Genesis."David F. Payne, The New Layman's Bible Commentary (Grand Rapids: Zondervan Publishing House, 1979), p. 159. The events recorded are: (1)    the return to Bethel (Genesis 35:1-7); (2)    the death and burial of Deborah (Genesis 35:8); (3)    God's appearance again to Jacob, reaffirming

Psalms 118:21-24 — words were fulfilled twice in the times subsequent to those of King David. (1)    They were fulfilled in the building of the temple, either that of Solomon, or the second temple, as Dummelow thought.J. R. Dummelow's Commentary, p. 372. It makes no difference, for David wrote before either was built. That is what is so wonderful about this prophecy. Dean Plumptre said, "The illustration seems to have been drawn from one of the stones, quarried, hewn, and marked, away from the site

Proverbs 2:1-8 — of thy soul as earnestly as the covetous man seeks wealth; and be ashamed of thyself, if thou be less in earnest after the true riches than he is after the wealth that perishes."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 705. "This paragraph underlines the involvement and effort needed both to obtain and retain wisdom."The New Layman's Bible Commentary, p. 707. "Then shalt thou understand the fear of Jehovah, and find the knowledge of God" "The deeper

Leviticus 1:1-2 — correct order of the Hebrew words in this passage, the connective "and" indicating that Leviticus continues the narrative "at the end of Exodus."Bernard J. Bamberger, The Torah, a Modern Commentary (New York: Union of American Hebrew Congregations, 1979), p. 10. This coordinate conjunction joins all the books of the Pentateuch, showing that they are a SINGLE book by a SINGLE author - Moses! "Out of the tent of meeting" Some think that this is a reference to that special tent in which, for awhile,

Leviticus 16 overview — Leviticus 16, where the proper procedure must be observed by the High Priest to preserve him and the other priests from a fate like that of Nadab and Abihu.Gordon J. Wenham, The Book of Leviticus (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1979), p. 227. However, much more than the preservation of the lives of the priests is involved. The elaborate rules for cleanness in Leviticus 11-15 demonstrated the absolute certainty that all people would at times be "unclean," that their unworthiness

Isaiah 53:1-3 — the New Testament Church and those who followed their leadership. Nevertheless, the very small percentage of the Old Israel who believed and obeyed the Son of God fully justified the hyperbole. A similar use of this figure of speech is seen in Luke 7:29-30, as compared with Matthew 3:5. "As a tender plant, and as a root out of dry ground" Here are given the conditions of Jesus' earthly environment which seem to be revealed as the reason why he had no comeliness or beauty that would cause him to

Isaiah 62:10-12 — thou shalt be called Sought out, A city not forsaken." "Here the inhabitants of Jerusalem are urged to go out through the gates of the city and to prepare a highway for the return of the exiles."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 364. The trouble with all such literal understanding of such prophecies is that it would be more than a hundred years after the return of the exiles before the literal Jerusalem would ever have an effective system of walls and gates. It seems

Ezekiel 9:4-7 — foreheads of men" This of course was an act of Divine mercy. Although God would indeed destroy the apostate idolaters, he would by no means destroy his faithful worshippers. This placing of a mark upon the ones to be redeemed appears again in Revelation 7:3 and Revelation 14:1, indicating that all of the saved in our own generation indeed bear the "mark of God" in their forehead. As this appears to be the very same thing as the "sealing of God's servants" in Revelation 7:3, which is clearly a reference

Daniel 3:2-7 — etc. who were called to the dedication of the image. There are eight of the officers mentioned here, and "half of the names given here are Persian."A. R. Millard, The New Layman's Bible Commentary, Daniel (Grand Rapids: Zondervan Publishing House, 1979), p. 910. "It is argued that these words were used anachronously; but this does not follow, since Daniel published his book in the Persian period."Robert D. Culver, Wycliffe Bible Commentary, Daniel (Chicago: Moody Press, 1962), p. 782. It would be

Deuteronomy 10:1-5 — He wrote: "But, as all those things were closely connected, Moses mentions them here together without regard to the chronology."W. L. Alexander, The Pulpit Commentary, Vol. 2, Deuteronomy (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 179. This is indeed a logical and reasonable view, and it could certainly be correct. (b)    Jamieson, however, thought than in anticipation of the event of receiving the new tables, Moses instructed Bezaleel to make the ark and have

Deuteronomy 12 overview — long section as a unit. Any orderly progression of the topics here considered is difficult to see, but, as Dummelow remarked: "As far as any orderly arrangement can be discovered, Deuteronomy 12-16 deals with strictly religious duties; Deuteronomy 17-20 is concerned with civil duties; and the rest of the section (Deuteronomy 21-28) discusses social and domestic regulations."J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 128. As for what connection all this

Deuteronomy 26:16-19 — people unto Jehovah! Several things here are exceedingly interesting. Here is the ratification, on the part of both parties, God and Israel, of the covenant, a ratification equivalent in every way with the solemn acceptance of God's covenant in Exodus 24:7. This additional ratification was necessary for several reasons: (1)    a new generation was at hand; (2)    Moses would die within a few days of this speech, and a new leader in the person of Joshua would be

Romans 10:14-15 — Churches should cease their striving after new methods, novel devices, and so-called "modern approaches" to saving people's souls. There is only one way: preach the word! The last sentence of these two verses is a quotation from Isaiah 52:7; and, as Moule noted: The immediate reference of Isaiah 52:7 is to good news for Zion, rather than from her to the world. But the context is full not only of Messiah but of "many nations" (Romans 10:15). H. C. G. Moule, op. cit., p. 274. Of

1 Corinthians 15 overview — 15:13). 4.    It would follow that preaching was useless (1 Corinthians 15:14). 5.    It would mean faith was worthless (1 Corinthians 15:14). 6.    It would mean that the apostles were liars (1 Corinthians 15:15). 7.    It would deny all possibility of salvation from sin (1 Corinthians 15:16-17). 8.    It would mean that the righteous dead were lost (1 Corinthians 15:18). 9.    It would mean all believers

Hebrews 11:4 — may believe they found redemption in that blood which was shed from the foundation of the world. Adam's rebellion against his Maker was too great and too glaring to permit his name ever to be mentioned with honor or respect. Adam Clarke, op. cit., p. 762. God walked in the garden in the cool of the evening and called, "Adam, where art thou?" (Genesis 3:9); and both for Adam and his posterity, the words have come ringing down long centuries and milleniums of sin, darkness, bloodshed, wretchedness

1 Peter 3:18 — great atonement of Christ is denoted by this. Paine pointed out that there are visible in this epistle "three stands of Peter's thought about the atonement." Stephen W. Paine, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 977. It is compared to the paschal lamb (1 Peter 1:19), the suffering servant of Isaiah 53 (1 Peter 1:24), and to the scapegoat (1 Peter 1:24). Suffered for sins once … "Once" is the great New Testament word from the Greek [@hapax],

Judges 3:1-6 — of war; (3) A third reason is also given, namely, that of punishing Israel for their disobedience. The bankruptcy of radical criticism is seen in the fact that Moore declared these reasons to be "a contradiction"International Critical Commentary, p. 78. of Josh. 1:21, which states simply that the Benjaminites did NOT drive out the Jebusites from Jerusalem, implying, of course, that they were simply "not able" to do so. There were doubtless many reasons that lay back of God's decision to leave many

Revelation 11:1 — must then symbolize the word or Gospel in its function of determining who is in the church and who is outside of its bounds. R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis. Minnesota: Augsburg Publishing House, 1943), p. 327. When one speaks of the Canon of the New Testament, he is speaking of this "reed like unto a rod." The very word "Canon means rule, or standard," Vergilius Ferm, An Encyclopedia of Religion (New York: Philosophical Library, 1943),

Revelation 20 overview — determined by the view already taken of the preceding chapters. After the introductory letters to the seven churches, the vision of the final judgment has already appeared six times in the preceding chapters: In the relation of the seals (Revelation 6:12-17). In the relation of the trumpets, the judgment of the world city (Revelation 11:14-19). In the harvest of the earth (Revelation 14:14-20). At the pouring out of the vials of wrath (Revelation 16:12-20). In the judgment of the harlot (Revelation 18:21-24). In