Bible Commentaries

Genesis 12 overview — of Abraham, the Friend of God, the Father of the Faithful, a man so important that he actually stands in the Bible as a type of Almighty God himself. All the saved of all ages are in a specific and genuine sense "the children of Abraham" (Galatians 3:29). In the great and universal drama of God's "Operation Rescue," Abraham corresponds to Noah, by means of whom God bridged the gap between the antediluvian and the post-diluvian worlds. It was by means of the choice of Abraham that God likewise bridged

2 Kings 8:7-9 — sickness?" That Elisha was honorably received in Damascus at that time might have been due to his fame that resulted from the healing of Naaman. Certainly, something had changed from that situation in which Benhadad sought to capture him (2 Kings 6:13 ff). "Not only in Israel, but also in the neighboring nations, Elisha was well known and respected as God's man."The Teachers' Bible Commentary, p. 213. "And the king said unto Hazael" This character should not be confused with the father of Benhadad,

1 Chronicles 8:29-40 — details given here as contrasted with most of the other tribes should not be put down as due to the availability of more information, but should be regarded as a tribute to Benjamin's loyalty to David and his dynasty."The New Bible Commentary, Revised, p. 374. Also it appears that special attention was given to the line of David's friend Jonathan. It is impossible to harmonize this with the parallel list in 1 Chronicles 7:6-12; and some scholars have believed that list to be a "corrupted genealogy of Zebulun

Ezra 1:5-11 — captivity were brought up from Babylon unto Jerusalem." "The heads of the fathers' houses of Judah and Benjamin" Although Cyrus' decree was broad enough to have included any of the northern tribes who might have survived the Assyrian captivity (Ezra 1:3), this mention of those who responded makes it clear that there was no significant response from any of the tribes except that of Judah and Benjamin. "And all that were about them strengthened their hand" "This is usually held to include Babylonians."Broadman

Ezra 10:1-4 — according to the law. Arise; for the matter belongeth unto thee, and we are with thee: be of good courage, and do it." Two things in this paragraph are disputed: (1)    Shechaniah is identified by HamrickBroadman Bible Commentary, Vol. 3, p. 467. as the son of the violator (Jehiel) mentioned in Ezra 10:26, but Williamson denied the certainty of that identification, writing that, "Jehiel is a common enough name to preclude certainty of identity, even with a single extended family."Wycliffe

Job 14:7-12 — Bible Commentary, Vol. 8, p. 89. We believe that such comments do an injustice to Job. The expression, till the heavens pass away, emphasizes that man's resurrection shall not occur until indeed the heavens do pass away. This is made clear in 2 Peter 3:10. In his summary of what this paragraph teaches, Matthew Henry wrote that, "This indicates that there will be a return of man to life again in another world, at the end of the time when the heavens shall be no more."Matthew Henry's Commentary, Vol.

Psalms 117:1-2 — in the general sense that it contemplates the union of all nations in the sole worship of the one and only God. On account of its brevity, but with no solid reason, many manuscripts combine it with the preceding or following Psalms."W. E. Addis, p. 392. Leupold also observed that: The Psalm may rightly be called Messianic, because the time did come when the Gentile religions had collapsed because of their very emptiness. The coming of the Messiah was timed to coincide with that collapse; and it

Psalms 146:3-4 — instead of the Word of God regarding matters of faith. "Nor in the son of man" This is not a reference to the Son of Man, who is Christ. "The Prayer-book paraphrase, `nor in any child of man,' brings out the sense."The Pulpit Commentary, Vol. 8-C, p. 390. McCaw cautioned us that, "These verses should not be understood as a cynical command never to trust anyone."The New Bible Commentary, Revised, p. 544. The prohibition is against trusting any human being as an authority in matters of faith and salvation.

Psalms 82:2-7 — "These judges are not evil angels, who in later Judaism were regarded as guardians of the nations."International Critical Commentary, Vol. II, p. 215. Who were they? They were the ones to whom God gave the Law of Moses, i.e. the Israelites (See John 10:34 ff), particularly the wicked judges upon whom this chapter is focused. "Judge the poor… fatherless… afflicted… destitute, and deliver them out of the hand of the wicked" Many are the Biblical denunciations of Israel's wicked judges.

Isaiah 16:1-5 — shall sit thereon in truth, in the tent of David, judging, and seeking justice, and swift to do righteousness." This 16th chapter was divided as follows by Hailey: (1) Moab's hope (Isaiah 16:1-5); (2) Moab's rejection of this hope (Isaiah 16:6-12); (3) the appointed time for the execution of God's judgment upon Moab (Isaiah 16:13-14).Footnote is not available As regards these first five verses, there is much uncertainty and disagreement. Who is speaking to whom? Why should Moab send tribute through

Isaiah 30:23-26 — bindeth up the hurt of his people, and healeth the stroke of their wound." This is an agricultural metaphor of very extravagant promises of God's blessings; "But we must understand that this language prefigures the glorious blessings in Christ (Ephesians 3:19; Colossians 2:8-10)."Homer Hailey, p. 260. Yes indeed, it also refers to marvelous blessings to Israel after the return from Babylonian captivity; but the continued rebellion of Israel prevented the full blessings God intended for Israel after their

Ezekiel 23:35-42 — Add this to the other reasons God here outlined as the basis of Jerusalem's destruction. (1) They made forbidden political alliances with the nations; (2) they were polluted morally through the idols of the nations with their licentious worship; and (3) they had forgotten God! Thus, they violated the great imperative of the Law of Moses, thundered in the ears of Israel no less than four times, "See that thou forget not the Lord thy God" (Deuteronomy 8:11). This was the ultimate disaster and the reason

Daniel 10:1-3 — mourning.John Joseph Owens, Beacon Bible Commentary, Vol. 6, Daniel (Nashville: Broadman Press, 1971), p. 444. Note also that "mourning" and fasting here are in apposition, the word mourning carrying with it the idea of fasting as indicated in Daniel 10:3. The special reason for Daniel's mourning would appear to be that, in the 3rd years of Cyrus, the restoration of the Temple (Ezra 1-3, especially Ezra 4:4-5) had been stopped, hence Daniel's concern and anxiety. "Three whole weeks were fulfilled" The

Amos 6:1 — commentators would like to get it out of the text on the basis that, "It would seem out of keeping with his habit of concentration upon the immediate situation for him";Hughell E. W. Fosbroke, Interpreter's Bible, Vol. VI (New York: Abingdon Press, 1957), p. 823. but such a view ignores one of the outstanding features of Amos, i.e., the fact that Judah is by no means left out of these prophecies of destruction, as in Amos 2:4-5; Amos 3:1; Amos 5:1; Amos 5:5, etc. To be sure Amos was sent particularly to the

Micah 6:7 — had indeed attempted to buy God off with "thousands of rams," and with "ten thousand rivers of oil." Some of Israel's kings, especially, had offered the most outlandish numbers of beasts as sacrifices. Solomon offered 1,000 burnt-offerings (1 Kings 3:4), 22,000 oxen and 120,000 sheep (1 Kings 8:63; 2 Chronicles 30:24; 2 Chronicles 35:7). Solomon must have supposed that cleared him of the blame for having 700 wives and 300 concubines! "The fruit of my body for the sin of my soul" Having already taken

Matthew 1:24-25 — "till" she had brought forth a son. This implies that the relationship of Joseph to his wife Mary, after the birth of Christ, was altogether that of any normal husband and wife. Indeed, how else should the other sons of Mary have been born? Matthew 13:55 gives the names of four of Jesus' brothers and even mentions his sisters. It is no refutation of these facts to quibble about other possible uses of the word "till" or the word "brothers"! The mere fact that a word CAN have other

Matthew 19:14-15 — nowhere said to have contained any infants among the number baptized; and any argument from "household" baptisms must be classified as an argument from the silence of the Scriptures. Furthermore, the basic outline of the new covenant in Jeremiah 31:31 which is emphatically identified with the current dispensation in Hebrews 10:16, makes infant membership in the kingdom impossible. Jeremiah taught that no untaught person shall be in God's kingdom. It will not be necessary (in the days of the new

Matthew 26:38-39 — himself (in the person of Christ) to pay the penalty of man's redemption. God had "passed over" the sins of countless generations, knowing what he at last would do; but then the time had come for God to "show his righteousness" (Romans 3:25-26) in having so done. Satan marshaled every possible force to thwart God's purpose. Having found it impossible to murder the Lord, which he had repeatedly attempted, there remained only two means of possible victory for the evil one. These were:

Luke 16:1 — (Valley Forge, Pennsylvania: The Judson Press,), Vol. II, Luke, ii, p. 247. and among all classes of people in that ancient world, only the hierarchy of Israel would qualify as stewards of God's house. To them were committed the oracles of God (Romans 3:2); they alone sat "in Moses' seat" (Matthew 23:2); and they only were custodial heirs of the religious economy of Israel. A certain rich man … stands for God, as the vast majority of commentators agree; and despite the objection of

John 3:34 — For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure. John 3:32, above, was a statement that what John the Baptist had seen and heard was that of which the herald had borne witness; but the words were equally applicable to Jesus Christ and his message; and here the same declaration is made in such a manner as