Bible Commentaries

Genesis 2 overview — unbelievably poor exegesis to make this chapter in any manner a "contradictory" account of the creation narrative of the previous chapter. There is in this chapter a continuation of exactly the same pattern observable in the first, where, for example, Days 4, 5, and 6 are in each case elaborations of that phase of creation presented in Days 1, 2, and 3, respectively. (See notes above.) It is most logical and fully in keeping with the unity of the entire book, therefore, to find here in Genesis 2 an elaboration

Genesis 23 overview — that, "This is from the priestly source,"J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 30. "This chapter belongs to P,"Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd.: 1924), p. 154. etc., which were common in the first third of this century have long ago been repudiated even by the critics. Even while such assertions were common, Alan Richardson denied that they were correct.Alan Richardson, Twentieth Century Commentary (New

Genesis 41 overview — dream (Genesis 41:1-8). (2)    The butler remembers (Genesis 41:9-13). (3)    Joseph appears before Pharaoh (Genesis 41:14-16). (4)    Pharaoh tells the dream to Joseph (Genesis 41:17-24). (5)    Joseph interprets the dream (Genesis 41:25-32). (6)    Joseph proposes measures to cope with the coming famine (Genesis 41:33-36). (7)    Joseph is appointed chief administrator (Genesis

Genesis 49:22-24 — Joseph in his relationship with his brothers. Triumph for Joseph is clearly foretold. Of very great interest in these verses is the reference to "The Mighty One of Jacob." This is the first of five names for God which Jacob used here and in Genesis 49:25, below. They are: The Mighty One of Jacob. (Psalms 132:2; Psalms 132:5; Isaiah 49:26; Isaiah 60:16). The Shepherd. (Psalms 23; Ezekiel 34:11-16; Psalms 80:1). The Stone of Israel. (Deuteronomy 32:4; Deuteronomy 32:15; Deuteronomy 32:18; Deuteronomy

Exodus 17:2-3 — murmured against Moses, and said, Wherefore hast thou brought us 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).

Exodus 22:20-24 — mankind. Rawlinson commented on Exodus 22:24 here that, "It was, in large measure, on account of the neglect of this precept, that the capture of Jerusalem by Nebuchadnezzar, and destruction of its inhabitants, was allowed to take place (Jeremiah 22:3-5)."George Rawlinson, The Pulpit Commentary, Vol. 1, Exodus II (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 191. In full harmony with the sanctions against perversion and witchcraft, both of which had theological implications and were

Psalms 127 overview — out a number of reasons why the Solomonic authorship should be accepted. Delitzsch listed three of these. (1) In the Hebrew text, there is found in Psalms 127:2 here an allusion to the name Jedidiah, which Solomon received from Nathan (2 Samuel 12:25).F. Delitzsch, Vol. V-C, p. 291. That reference is in the English words "his beloved"; and Kidner referred to this as perhaps Solomon's "concealed signature."Derek Kidner, Vol. II, p. 440. (2) The second reason cited by Delitzsch is that the giving

Isaiah 30 overview — before Sennacherib's invasion of Judah in 701 B.C. Barnes dated it at "the same time as the previous chapter,"Albert Barnes' Commentary, p. 447. which was dated by Dummelow "on the very eve of Sennacherib's invasion."J. R. Dummelow's Commentary, p. 435. Jamieson and other scholars move the date about a decade earlier, "probably in the summer of 714 B.C."Jamieson, Fausset, and Brown's Commentary, p. 463. It is not at all necessary to know the exact date. That the era just prior to the Sennacherib invasion

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

Numbers 5:29-31 — is jealous of his wife, then shall he set the woman before Jehovah, and the priest shall execute upon her all this law. And the man shall be free from iniquity, and that woman shall bear her iniquity." "The man shall be free from iniquity" (Numbers 5:31). This means that no guilt would be attached to a man who thus subjected his wife to trial, even though she should be declared innocent. Some commentators take an opposite view, supposing that, in case the trial resulted in the death penalty for

Deuteronomy 13 overview — to put to death the offender. (1)    First, there is the case of some alleged "prophet" soliciting the people to idolatry on the basis of some dream, portent, or wonder which he claimed as proof of his authority (Deuteronomy 13:1-5); (2)    there is the case of solicitation to idolatry by one's close kinsman (Deuteronomy 13:6-12), (3)    and then there is the case of a whole city that has fallen under the power of Satan (Deuteronomy 13:13-18). In

Hebrews 10:36 — result in eternal destruction. (3) The Christians who received this epistle had already endured great hardship and suffering and should not throw all that away by becoming indifferent. (4) Patience should be exercised in order to win the crown of life. (5) Christ is faithful and will surely come to reward his followers as he promised. (6) We are not of them that draw back to perdition but of them that believe to the saving of the soul. Patience is stressed as the opposite of that impatience which began

James 2:14 — not works? can that faith save him? If a man say he hath faith … Here, at last, is that subjective trust/faith which is so frequently imported into New Testament passages. The word for "faith" here is exactly the one used in Romans 5:1; Ephesians 2:8, etc.; and the allegation that here is a pretended faith, or some inferior brand of faith, is absolutely illogical, there being no word in the apostolic writings regarding "kinds" of faith. The usual approach to this is grounded

James 4:4 — God. "Spiritual adultery" is the unfaithfulness of the church, which is the bride of Christ (2 Corinthians 11:2; Romans 7:1-6; Revelation 21:2; Revelation 22:17). The marriage metaphor was extensively used in the Old Testament, as in Isaiah 54:5; and the new Israel of God, the church, naturally took it over. Jesus used it in John 3:29; and also in Matthew 12:39. The crass literalism sometimes adopted in viewing this chapter obscures the meaning completely, as Oesterley testified, "It

James 5:11 — however, he endured despite every temptation. The patience of Job … "Job is mentioned only here in the New Testament," Walter W. Wessel, op. cit., p. 962. however, the book of Job is quoted in 1 Corinthians 3:19, which refers to Job 5:13. The Lord is full of pity, and merciful … Punchard suggested that James here "in the fullness of his gratitude, coined a word for this single phrase. `Great-hearted' would be close to its meaning," E. G. Punchard, op. cit., p. 378. The

1 Peter 2:18 — subjection to your masters with all fear; not only to the good and gentle, but also to the froward. In subjection to your masters … Peter's instructions here are in full harmony with Paul's instructions to the Ephesians and the Colossians (Ephesians 5:6 ff; Colossians 3:22 ff). "The sacred writers use language of studied moderation, carefully avoiding any expressions which might be regarded as exciting to violence or revolutionary outbreaks." B. C. Caffin, op. cit., p. 74. Of course, Christianity

1 Peter 4:1 — 4:1) Christ suffered in the flesh … This merely means "For as Christ died." Arm ye yourselves also with the same mind … This is equivalent to Paul's "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5). He that hath suffered in the flesh hath ceased from sin … This does not mean that Christ, after suffering, rested from sin; on the other hand, the entire final clause of the verse regards the status of Christians. As Caffin said, "The

1 John 2:22 — Who is the liar but he that denieth that Jesus is the Christ? This is the antichrist, even he that denieth the Father and the Son. A comparison with 1 John 4:15 and 1 John 5:1 f suggests that the type of denial was that of refusing to accept the complete union of God with Jesus Christ. Certain Gnostics and Docetists theorized that Jesus was only a man, the natural son of Joseph, and that "Christ"

Revelation 1:19 — "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 Testament (Chicago: Moody Press, 1971), p. 1059. Furthermore, he pointed out that the word "hereafter" is used eight other times in Revelation 4:1; Revelation 7:1; Revelation 7:9; Revelation 9:12; Revelation 15:5; Revelation 18:1; Revelation 19:1; Revelation 20:3! It is very difficult

Revelation 14:17-18 — the destruction of the wicked. Some have taken the view that because angels are featured in both sections that this section too refers to the gathering of the righteous; but, as we have already noted, the pattern of this is exactly that of Matthew 25, the righteous first being mentioned, then the wicked. Caird was impressed that both sections "are inaugurated with the same angelic command"; G. B. Caird, op. cit., p. 191. but there is a most important difference. The angel from the sanctuary