Bible Commentaries

Genesis 17:11-15 — others. For example, Rabbi Menachem, in his commentary on the Book of Moses (folio 43, column 3), says, "Our Rabbis have said, No circumcised person will see hell."Charles Hodge, Epistles to the Romans (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1968), p. 64. Such views, of course, were totally mistaken. The token was intended as a visible sign in one's flesh of his obligations under God's covenant; and the mere exhibition of the sign was never intended to take the place of the duties that the

Genesis 29:13-20 — Without doubt, Leah was the stronger and more suitable wife for Jacob, and that must be allowed as the reason God permitted the deception and greed of Laban to succeed, thus making Leah the principal wife of the patriarchal family. (See under Genesis 29:26 for the comment on the custom of marrying the firstborn daughter before giving the younger ones in marriage, as claimed by Laban as an excuse). Her pre-eminence consisted of the following: (1)    She was the actual mother of six

Genesis 37 overview — 37). (3)    Joseph is cast into prison in Egypt (Genesis 39). (4)    Joseph interprets the dreams of the butler and the baker (Genesis 40). (5)    Joseph interprets Pharaoh's dream (Genesis 41:1-52). (6)    When the predicted famine comes, Joseph's brothers come to Egypt (Genesis 41:53—44:34). (7)    On the second trip, Joseph reveals himself to his brothers (Genesis 45). (8)    Jacob

Exodus 20 overview — same load of guilt as outright violations. (4)    Christ made the keeping of the Decalogue (at least in the instance of V, VI, VII, and IX which he named specifically) as a vital precondition of attaining eternal life (Matthew 19:16-20)! (5)    Christ came not to destroy but to fulfill the Law (Matthew 5:17), and yet, "He took it out of the way, nailing it to his cross" (Colossians 2:14). (6)    How, then is the Decalogue related to the attainment

Exodus 21:1-6 — while God did not order the abolition of it, he did in this passage initiate rules that greatly abetted the horrors of slavery. First of all, no Hebrew slave could be compelled to serve more than six years, the only exception being given in Exodus 21:6, where a slave could voluntarily accept perpetual slavery. The time was not then ripe for the abolition of slavery, and it should be remembered that neither Christ nor any of his apostles ever called for the abolition of it as an institution. However,

Exodus 40:1-38 — veil.The ark, being the first thing installed, indicated that, "The law of God was the foundation of the covenant between God and Israel," See George Rawlinson, The Pulpit Commentary, Exodus II (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p 396. And thou shalt bring in the table, and set in order the things that are upon it; and thou shalt bring in the candlestick, and light the lamps thereof. And thou shalt set the golden altar for incense before the ark of the testimony, and put the screen

Isaiah 4:1-6 — night were constant witnesses of the presence and power of God to protect his people. Isaiah 4:2 in this chapter mentions "the Branch of Jehovah," using exactly the same word that is found in Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; and Zechariah 6:12, where in every instance the plain reference is to the Messiah; and it is our firm conviction that there is no reason to drop the capital letter and downgrade this reference to the fertility of the land or to anything else. We are aware, of course,

Isaiah 49:14-21 — God Himself, the True Israel of God, during his earthly ministry, a fact already mentioned in Isaiah 49:4, above, and suggested in Isaiah 42:4. One of the cries of Jesus Christ from the Cross, "My God, My God, Why hast thou forsaken me"? (Matthew 27:46) is proof of this. "Can a woman forget her sucking child" God here declared that such is possible; and every day's newspaper is the proof of it, as new-born infants are deserted in parking lots and filling stations; but Jehovah here declared that his

Jeremiah 2:20-25 — prostitute. (3) She is like the choice grapevine that became a corrupt vine yielding poisonous berries. (4) Israel's guilt is a stain that neither lye nor soap can remove. (5) She is like a she-camel in @@rut, running around in all directions seeking a mate. (6) She is like a she-ass in heat, crazed by desire, seeking a male partner. (7) The shame of Israel is like that of a thief who has been caught. All of these analogies are developed by Hyatt.Henry H. Halley's Bible Handbook (Grand Rapids: Zondervan Publishing

Lamentations 4:1-10 — As noted above, even the favored heads of their society sought in vain for food. "The iniquity of… my people is greater than the sin of Sodom" The tragedy of this shocking fact is often overlooked. Ezekiel elaborated the same truth (Ezekiel 16); but the consequences of it reached far beyond Jerusalem. For Sodom's wickedness, God destroyed them. Why did he not then destroy Israel which had become worse than Sodom? It was only because God had promised Abraham and the patriarchs that he would

Hosea 4:6 — no priest to me" It is a mistake to understand this as reference merely to the priesthood which was pagan. It is the nation which is addressed here: "My people… thou… thou shalt be no priest to me." The spirit and intention of Exodus 19:6 dominate this verse. It is the nation of Israel as a nation of priests unto God. "Seeing thou hast forgotten the law of thy God" is necessarily a reference to the nation, and absolutely not to the pagan priesthood which had never had any knowledge of

Matthew 27:66 — not what they do" (Luke 23:34). 2.    "Verily, I say unto thee, Today shalt thou be with me in paradise" (Luke 23:43). 3.    "Woman, behold thy son … Behold thy mother" (John 19:26-27). 4.    "My God, my God, why hast thou forsaken me?" (Matthew 27:46). 5.    "I thirst!" (John 19:28). 6.    "It is finished" (John 19:30). 7.    "Father,

Luke 10:3-4 — the same restrictions imposed on the Twelve. No shoes … The Cambridge Bible Commentary translates this clause, "Carry no purse, or pack; and travel barefoot!"E. J. Tinsley, Commentary on Luke (Cambridge: Cambridge University Press, 1969), p. 111. And this is just the type of crooked exegesis that mars so many works of critical scholars. The verb in this clause which is applicable to "shoes" is "carry" not "wear"; and the meaning is undeniably a prohibition

Luke 14:31-32 — two phases of the Christian life. The great London preacher, Spurgeon, made these the sum and all of true faith. He named his newspaper, "Sword and Trowel." And, while it is true that there is much fighting in the Christian life (1 Timothy 6:12), such is not in view in this parable. Hence, the situation demands that an ambassage be sent and peace negotiated, and with whom? Certainly not with Satan? The Mighty One with whom the soul must be careful to make peace while there is time, is God.

Romans 12:2 — therefore, specific attention to that should be given. That the inner monitor of life does indeed have control over both mind and body is seen in the Old Testament statement: He that ruleth his own spirit is greater than he that taketh a city (Proverbs 16:32). Whatever it is that rules man's spirit, that essential center of human control, is the seat of all authority over human thought and behavior. Man is so created that the inner throne of life may not be occupied by himself, because it was made for

Ephesians 1:22-23 — extra-literal, that is, not literal, body, like that of a legal corporation which is recognized by law in every country on earth as a legal person. That is what is meant by "the body of Christ." JESUS CHRIST, INCORPORATED The New English Bible (1961) translated "believers incorporate" (Ephesians 1:1) and "incorporate in Christ" (Ephesians 1:13), thus recognizing that an extra-literal body, called an incorporation, is indeed certainly apparent in the whole chapter; but the New

1 Timothy 6:15 — reluctance to disagree with those of great learning, it must in conscience be done here. The expression "King of kings and Lord of lords" occurs nowhere else in the Bible, but one so nearly like it as to be held identical is found in Revelation 19:16; and the belief here is that the word of God is always the best comment on the word of God. The passage in Revelation leaves no doubt whatever that Jesus Christ, wearing "the garment dipped in blood," is the KING OF KINGS AND LORD OF LORDS

Hebrews 6:1-2 — the things mentioned being inherent in the fact of their being called "first principles" and "a foundation." Through use of a pronoun "us," the writer identifies himself with his readers, as more emphatically in Hebrews 6:3 following; and from this it should not be presumed that the inspired author of this epistle was himself deficient in the manner of his readers, nor that he, like them, was guilty of serious fault of omission. Just why a similar identification of the

Revelation 4 overview — Macmillan Company, 1937), p. 1077. However, Revelation 4 and Revelation 5 are introductory, forming a composite vision of the throne of God and of the Lamb (one throne, not two). "Actual predictions of future events do not begin until Revelation 6." Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1064. The student is quickly aware that some of the terminology of Isaiah 6 and Ezekiel 1, as well as of passages in Daniel, is used in this chapter, and

Revelation 7 overview — The visions of this chapter actually relate to conditions with God's church during the entire period of the seals and leading up to the final judgment depicted at the end of Revelation 6. They are introduced here retrospectively for the encouragement of the saints. The first vision (Revelation 7:1-8) shows their protection and safety during the calamities and misfortunes of their earthly pilgrimage, and during the divine visitations