Bible Commentaries

Genesis 23:1-2 — Abraham came to mourn for Sarah, and to weep for her, And Abraham rose up from before his dead." The first question regarding this is the matter of how long this event occurred after those of the previous chapter. Our conviction that Isaac was about 33 years old at the time would place this event about four years afterward. Leupold thought Sarah died "twenty years" after the offering of Isaac.H. C. Leupold, Genesis (Grand Rapids: Baker Book House, 1942), p. 641. Willis placed the interval at "twenty-five

Exodus 11:1-3 — requires the understanding of these three verses as a parenthesis. Besides that, Exodus 11:4 ff are clearly a "response to Pharaoh's threat (Exodus 10:29)."J. Coert Rylaarsdarn, Interpreter's Bible, Vol. 1, Exodus (New York: Abingdon Press, 1957), p. 913. And even beyond this, the necessity for this parenthesis appears in its utility as giving the basis for Moses' confident reply to Pharaoh's threat of death (Exodus 10:29). Moses now knew that victory was Jehovah's, and that the people would soon be

Exodus 19:4-6 — unto the children of Israel." These verses, along with the first three, are a single paragraph, in fact constituting a summary of Exodus 19-24. Honeycutt outlined these chapters thus: "Meeting God… Exodus 19; the Law of God… Exodus 20-23; and Sealing the Covenant… Exodus 24."Roy L. Honeycutt, Beacon Bible Commentary, Vol. 1, Exodus (Nashville: Broadman Press, 1969), p. 390. This organization of these chapters is exceedingly important, for as Fields observed, the order of the

Exodus 28:1-5 — part of it deals with the special vestments of the High Priest. There are six paragraphs: (1)    summary of the High Priest's garments (Exodus 28:1-5); (2)    instructions for making the ephod (Exodus 28:6-15); (3)    directions for the breastplate (Exodus 28:16-30), (4)    how the robe was made (Exodus 28:31-35) (5)    the manner of making the mitre (Exodus 28:36-39), and (6)    the

Ecclesiastes 3:16-22 — historical books, we stressed the consummate wickedness of this evil man; but there are some things about the general interpretation of this paragraph that do not fit. Solomon believed in God; he had just stated that God would judge wicked men (Ecclesiastes 3:17); and he could not possibly have meant that God would judge them in this present life. Furthermore, as Grieve noted, "He here combats the idea that man's breath goes back to God who gave it, although he allows that as a fact in 12:7."Peake's Bible

Isaiah 35:8-10 — joy, and sorrow and sighing shall flee away." One of the most glorious passages in all the Word of God is these three verses. "The glory of this passage is enhanced, if that is possible, by its setting as an oasis between the visionary waste of Isaiah 34 and the history of war, sickness and folly in Isaiah 36-39."The New Bible Commentary, Revised, p. 609. Another glorious thing about this chapter was pointed out by Kelley who wrote: "Attention has often been called to the numerous parallels between

Matthew 11:18-19 — winebibber." There was clearly no place in that society for any type of manifestation of God's righteousness, no matter what direction it took. The following criticisms were directed against Christ: (1) He was called a glutton. (2) He was called a winebibber. (3) They said he cast out demons by the prince of demons (Matthew 9:34). (4) They called him Beelzebul (Matthew 10:25). (5) They called him a sinner (John 9:24). (6) They said he had a demon (John 7:20). (7) They said he was a Samaritan (John 8:48). (8)

Matthew 12:29 — word of God are taken into consideration, it appears certain that Satan is limited and restrained by divinely imposed boundaries encompassing all infernal activity: (1) Satan cannot tempt a child of God more than is possible to bear (1 Corinthians 10:13). (2) He could not enter even a herd of swine without our Lord's permission (Matthew 8:32). (3) God's specific permission was necessary in the satanic harassment of the patriarch Job (Job 1:12). (4) Satan sifted Peter only after the Lord allowed it

Matthew 19:28 — was not a reference to literal thrones but to spiritual thrones of eminence and authority in Christ's kingdom, from which they should exercise influence, not over fleshly Israel but over the spiritual Israel which is the church (Romans 9:6; Galatians 3:29). Note that no preference was given Peter. There was not to be one throne, occupied by Peter and his successors, but twelve thrones, implying the equality of the Twelve. The word of the apostles, that is, the New Testament, is the instrument through

Deuteronomy 23:1-8 — enter into the assembly of Jehovah." Concerning the laws in this chapter, Watts declared, that, "They have been reworked in the preachy style of the editor."John D. W. Watts, Beacon Bible Commentary, Deuteronomy (Nashville: Broadman Press, 1970), p. 263. This of course is incorrect. There is no "editor" of Deuteronomy. It is amusing to this student that critical scholars pretend to know everything, except the names of any of those editors and redactors they are always talking about! The "preachy"

Mark 1:1 — greater concern for the souls' true redemption from sin. Jesus Christ, the Son of God … The compound title of our Lord is of heavenly origin. It was announced, evidently for the first time on earth, in the Saviour's intercessory prayer (John 17:3) and was repeatedly called the "name" which God had "given" (John 17:6; John 17:11-12; John 17:26). From this, in all probability, derived the apostolic preference for the expression, "Jesus Christ." Son of God …

Mark 7:28 — plea: Saidest thou "dogs"? It is well; I accept the title and the place; for the dogs have a portion too, not indeed the first, not the children's portion, but a portion still — the crumbs which fall from the Master's table.Ibid., p. 373. (2) She appealed not to the children, but to the Master. The children, as represented by the apostles, had stood adamantly by, not interceding on the woman's behalf, actually demanding that the Lord get rid of her (see Matthew); so there was no

Luke 1:26 — Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. ANNUNCIATION TO MARY In the sixth month … refers to the time since Elizabeth's conception (Luke 1:36). For note on "Gabriel," see under Luke 1:19. Nazareth … Luke's explanation that Nazareth was a city of Galilee indicates that many of his readers were Gentiles. No Jew would have needed to be told the location of Nazareth. No man

Luke 7:18-19 — word of the Lord. If John, instead, had taken his doubts to the Pharisees, he would have been confirmed in his doubt, not in his faith; and the same is true today of many religious leaders. For more on this, see my Commentary on Matthew, Matthew 11:1-3. Art thou he that should come …? Humanity must have a Saviour; God promised one; and, if Jesus is not the Saviour, then who is? John did not say, "Art thou he that should come, or shall we cease looking?" but "shall we look for

1 Corinthians 4:3-4 — For I know nothing against myself; yet am I hereby not justified: but he that judgeth me is the Lord. In this and the following verse, Paul considers the three tribunals of judgment, these being: (1) conscience, (2) the court of public opinion, and (3) the Lord the righteous judge of all people. The supremacy of that court of last resort is dramatically affirmed. The implication of Paul's words here as directed toward the false teacher is as follows: If I do not regard my own opinion of myself as

Joshua 12:9-24 — we can see no reason for this. "The Septuagint says, `twenty-nine kings,' and then sets down only twenty-eight, omitting the kings of Bethel, Lasharon, and Madon."Adam Clarke, Commentary on the Whole Bible, Joshua (New York: T. Mason and G. Lane, 1837), p. 58. It would be impossible to find a more interesting list of names in ancient Palestine than the one here. "Jericho" This was the place of Israel's entry into Canaan. The name of the place probably signifies some ancient moon god, and its history

Hebrews 11:4 — 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 and sorrows innumerable; and they still flame like a fiery banner flung out of heaven over all the works

Hebrews 11:7 — scriptures to urge and persuade people to obey the Lord. True, the apostles spoke of perfect love casting out fear (1 John 4:18), but "godly fear," as in this verse is a totally different thing. Man's first duty is to fear God (Ecclesiastes 12:13); and Christ taught the same thing, saying, "But I will warn you whom ye shall fear: fear him who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him" (Luke 12:5). Precious and wonderful as motivation through love

Hebrews 9:3 — And after the second veil, the tabernacle which is called the Holy of Holies. The only access to that Holy of Holies was through the veil, a description of which is afforded by Exodus 26:31 ff. It was this veil which was parted in twain from the top to the bottom at the time of our Lord's crucifixion (Matthew 27:51), thus being brought into focus to reveal an astonishing weight of symbolism. THE VEIL OF THE TEMPLE The three colors of

2 Peter 3:7 — 28:18-20). Psalms 102:25 is quoted by the author of Hebrews 1:11: "The earth … and the heavens … they shall perish." Jesus declared flatly, "Heaven and earth shall pass away, but my word shall not pass away" (Matthew 24:35). The entire 24th chapter of Matthew was in response to three questions, one of which was, "What shall be the sign of the end of the world?" (Matthew 24:3). However, there are other prophesies of the final destruction by fire, and it must