Bible Commentaries

Genesis 13:10 — men of Sodom as his "brothers" (Genesis 19:7) and offered them his daughters to be used sexually as they wished; (5)    He "sat in the gate of Sodom" (Genesis 19:1), indicating his acceptance of a post of responsibility there; and (6)    "Finally, he `lingered,' even after the mercy of God had offered an opportunity to escape."John T. Willis, Genesis (Austin: Sweet Publishing Company, 1979), p. 220. This progressive, step by step amalgamation of a man with a

Genesis 9:1-3 — are they delivered. Every living thing that moveth shall be food for you; as the green herb have I given you all." Here is the repetition of exactly the same commission that was given to Adam and Eve in the beginning (Genesis 1:28-29, and Genesis 2:16-17). It is a recognition in Noah of a second progenitor for the human race. Noah was no better than Adam, as would quickly appear, but God took some precautions against the unrestrained violence that preceded the Flood. The use of [~'Elohiym] as the

Psalms 126 overview — here as correct, because Christ himself used the expression, "release of the captives" as an idiom for saving people from sin (Luke 4:18). The captives in that passage were primarily those whom the Devil had made "captive" to do his will. (2 Timothy 2:26). Also, there is a key verse in the understanding of this idiom in Job 42:10 which reveals that, "God turned the captivity of Job when he prayed for his friends; and God gave Job twice as much as he had before." In this passage, the turning of Job's

Psalms 68 overview — assignment in the superscription. Regarding the occasion, although this is considered uncertain by some, the comment of Kidner makes sense to us. David's procession with the ark, "from the house of Obed-Edom to the city of David with rejoicing" (2 Samuel 6:12), may have been the occasion for which this psalm was composed. It opens with an echo of the words with which the ark set out on all its journeys (Numbers 10:35), and finds its climax in God's ascent of the "high mount" which he has chosen for his

Psalms 79 overview — Anthem of a Nation."George DeHoff's Commentary, Vol. III, p. 177. Charles M. Miller's analysis of this psalm points out that it exhibits several elements found in other psalms: (1) Psalms 79:5; Psalms 79:7; Psalms 79:10 a are lamentation; (2) Psalms 79:6; Psalms 79:10 b,12 are imprecations; (3) Psalms 79:8-9 are pleas for forgiveness; (4) Psalms 79:11 pleads for deliverance; and (5) Psalms 79:13 carries a pledge of praise and thanksgiving following deliverance.C. M. Miller, co-author with Anthony L.

Jeremiah 21 overview — uncle of Jehoiachin, and Zedekiah was the name given him by Nebuchadnezzar (2 Kings 24:17). Of course, he swore fealty and perpetual loyalty to Nebuchadnezzar. These events took place about the year 597 B.C. Jehoiachim's death was inglorious (2 Kings 24:6; Jeremiah 22:18-19). His son, Jehoiachin's three month reign ended when he surrendered the city to Nebuchadnezzar on the 9th of Adar, 597 B.C.The New Bible Dictionary, p. 873. Zedekiah defaulted on his promises to Nebuchadnezzar, and did evil in God's

Jeremiah 30 overview — glorious prophecies are by no means limited to these chapters. Jeremiah 29:10-14 (of the previous chapter) is but one example. Cheyne mentioned that passages akin to these four chapters also "occur in earlier chapters of Jeremiah 3:14-19; Jeremiah 16:14-15, and Jeremiah 23:3-8."T. K. Cheyne, Jeremiah in the Pulpit Commentary, p. 1. There are three dates which are seriously proposed for these four chapters, the majority of current scholars seeming to prefer the tenth year of Zedekiah, near the end

Jeremiah 33 overview — THE RIGHTEOUS BRANCH, THE MESSIAH Much of this chapter is challenged by the critics who point out that Jeremiah 33:14-26 are missing from the LXX, and that the apparent prophecies of the endless succession of a Davidic line of kings and a restoration and perpetual continuity of the Levitical priesthood with its countless sacrifices are totally contrary to other prophecies

Daniel 5 overview — of Babylon, including: Berosus, Abydenus, Herodotus, Xenophon, and Josephus, and that, "They contradict each other!"C. F. Keil and F. Delitszch, Commentary on the Old Testament. Vol. IX, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 169. Josephus contradicts Berosus; Herodotus and Zenophon agree with Daniel in vital points; statements by Berosus and Abydenus are known to be unhistorical, etc., etc. The point of this is simply that the extra-Biblical records of events related to this

Acts 27:2 — being with us. This was a tramp vessel making all ports along the coast of Asia Minor, that being the meaning of "Asia" as used by Luke. Paul and company had already traveled on a ship making this same run in the opposite direction (Acts 20:6—21:1). Aristarchus … with us … It is not certain if Aristarchus was a prisoner or not. De Welt thought he was; Don DeWelt, Acts Made Actual (Joplin, Missouri: College Press, 1958), p. 324. but the text in this place represents him

2 Corinthians 3:6 — verse, the RSV has perpetrated a gross error in capitalizing "Spirit" in order to make it mean "Holy Spirit" in both clauses, an error slavishly followed in Good News for Modern Man, Phillips New Testament, The New English Bible (1961), and others. While it is true, of course, that the blessings of the new covenant may be enjoyed only by those who have received the blessed Holy Spirit, there is no reference to that here. As Hughes said, "It is unlikely that a direct reference

2 Corinthians 7:13 — here signal a total victory in Corinth. As Filson said: "By you all" (in this 2 Corinthians 7:13), combined with "everything" (2 Corinthians 7:14), "all" (2 Corinthians 7:15) and "in all things" (2 Corinthians 7:16), indicates that the entire church responded to Titus' appeal and is now loyal to Paul. Floyd V. Filson, The Interpreter's Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 362. These expressions by Paul, however, are hyperbole. As will be seen in

Colossians 2:11 — to) in this verse naturally raised the question in Paul's thought of just how men are enabled to participate in the death of Christ, share its benefits, and receive its blessings. That prompted the immediate reference to baptism. (Compare with Romans 6:3-5). THE CIRCUMCISION IN CHRIST Colossians 2:11 is more easily understood if the intermediate phrases are omitted from the principal statement in the passage which is: "In whom (Christ) we were also circumcised … in the circumcision of

2 Timothy 4:1 — added here as witnesses along with God and of Christ of Paul's solemn charge, but merely for the "purpose of reminding Timothy of both." R. C. H. Lenski, Exposition of the Epistles of Paul … 1 Timothy (Minneapolis: Augsburg Press, 1964), p. 851. The coming of Christ will be the occasion of the final judgment; and, as Lenski said, "There is no room for nor thought of a millennium" Ibid. in this passage. His kingdom … On Paul's very first missionary journey, he had

Hebrews 12:15 — bitter root that it is "a pernicious man, not a pernicious opinion." Brooke Foss Westcott, op. cit., p. 407. The analogy between a man and a root, as required by this metaphor, is interesting. Christ himself was called a root (Revelation 22:16), though, of course, not a bitter root. He is called the "root and offspring of David," the unique Saviour of mankind, and in the same verse, "the bright and morning star." Thus, the bitter root of this passage is the opposite of

James 3:17 — writings themselves, there being no other possible source of it. As Dummelow observed, "The wisdom described here is moral rather than intellectual." J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1036. Pure … The word of God is not to be alloyed with human speculations, philosophy and opinions, the word itself taking precedence over everything else. Peaceable … The tendency of the true wisdom is not that of producing faction and strife,

1 John 5:8 — For there are three that bear witness, the Spirit, and the water, and the blood: and the three agree in one. There are three that bear witness … Note the use of the present tense, contrasting with the past tense of 1 John 5:6, a fact that indicates the three agreeing witnesses as giving their testimony at the time of John's writing and continuously thereafter. The Spirit … There is no doubt regarding the identity of this witness, the same being the inspired testimony

Revelation 13:16 — gods were worshipped by their devotees having themselves branded with an ivy leaf, or some other symbol of the god's religion; and that pagan custom probably colored the language which John adopted here in a figurative sense, as Paul did in Galatians 6:17. See in my Commentary on Galatians, pp. 113, 114. No Christian of John's times, however, could have failed to read this "head and hand," "heart and hand" compliance with the persecutor's will, through confessions or deeds. Christians

Revelation 18:4 — have no fellowship with her sins … "Through history, God is always calling his people to cut their connection with sin and to stand with him and for him." William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 151. "Persecuted and harried as they were, God's people must have been tempted to come to terms with the city; for she could make their lives rich and comfortable." Leon Morris, op. cit., p. 215. This call to "Come out" was

Revelation 22:14 — therein (Revelation 1:3). II.    Blessed are the dead who die in the Lord (Revelation 14:13). III.    Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame (Revelation 16:15). IV.    Blessed are they that are bidden to the marriage supper of the Lamb (Revelation 19:9). V.    Blessed and holy is he that hath part in the first resurrection (Revelation 10:6). VI.    Blessed