Bible Commentaries

2 Kings 16:1-4 — Commentaries, Vol. 3b, p. 399. However, it was practiced quite frequently afterward as indicated by the denunciations of it by Ezekiel and Jeremiah. Ahab's horrible sacrifice here was doubtless made in that temple which Solomon had erected to Molech (1 Kings 11:7); "Thus we see the frightful flowering of the seed planted by Solomon."The New Layman's Bible Commentary, p. 466. Moses himself had warned God's people against such sacrifices, and all of God's prophets had vigorously denounced and condemned it. Ahaz's

2 Kings 5:1-4 — that a number of commentators go out of the way to tell us that the word "leper" in this passage came from a Hebrew term, "covering a large variety of scabious diseases, being used even of mould in houses."International Critical Commentary, Kings, p. 373. Such a comment has no utility except that of DOWNGRADING this miracle. One writer even mentioned that Hansen's disease (the modern name of true leprosy) was rare in those times. However, the king of Israel rated the king of Syria's request for the

2 Kings 8:16-19 — would not destroy Judah, for David his servant's sake, as he promised to give unto him a lamp for his children alway." "It was the religious solidarity of the Judean kings with the apostasy of Northern Israel"Broadman Bible Commentary, op. cit., p. 247. that led to the inclusion of the record of their reigns just here. The lamp of truth burned very dimly in Israel at this time, in both kingdoms. Only by God's direct intervention was it kept burning. That intervention was planned in this chapter and

1 Chronicles 29:10-19 — we conclude that those who truly worship God indeed do "bless God." Dentan said of this paragraph, "It is an excellent illustration of the Chronicler's high conception of God, and of man's proper relation to him."The Layman's Bible Commentary, Vol. 7, pp. 139, 140. This is a fair example of the views of critical scholars who deny the authenticity of Chronicles, treating it as an invention of the Chronicler, and not as a record of events that really happened. We believe that David spoke the words

1 Chronicles 7:30-40 — married an Ephraimite which transferred his reckoning from the tribe of Benjamin to that of Ephraim."F. C. Cook, Barnes' Commentary Series, Chronicles, p. 331. We also have place-names such as Anathoth also used as the names of persons (1 Chronicles 7:8). Cundall noted that we even have two different genealogies; "Nor is it possible to explain why two should have been given."The New Bible Commentary, Revised, p. 374. As Keil noted, "Verse 12 is unintelligible to us."C. F. Keil, Keil and Delitzsch's

2 Chronicles 35:20-27 — message he gave to Josiah came from the true God. Not for a moment, may we believe that Neco believed in Jehovah; but yet his claim here to have received a message from the true God is supported by a statement in the apocryphal book of 1 Esdras (1:27f), which states that "The warning came from Jeremiah."The Anchor Bible, Chronicles, p. 216. Meyers based this opinion on a reference he cited from the Apochrypha (1 Esdras 1:27 f), but we are not able to find any such reference in 1 Esdras.). Nevertheless

Ezra 7:1-10 — king's decision to turn the government of the satrapy over to Ezra. The purpose of this genealogy is to show the importance of Ezra as a direct descendant of the great High Priest Aaron. It is also significant that he had a copy of the Law of Moses (Ezra 7:14); and this, we may believe, was also true of many faithful descendants of Aaron through the long centuries between the Exodus and the return from Babylon, making it utterly impossible for any forged document such as the so-called P Code to have been

Ezra 7:25-26 — for all Israelites who desired to do so to go with Ezra to Jerusalem; (2) permission to carry the monetary gifts of the king and his counsellors to Jerusalem; (3) permission to draw upon the royal sub-treasury large grants up to the limits set in Ezra 7:22; (4) permission to convey to Jerusalem all of the money that Ezra might receive from an area-wide fund-raising effort; and (5) a royal mandate to "inquire" concerning Judah and Jerusalem. B.    Permanent provisions: (1) Ezra was

Job 16:9-17 — dust" (Job 16:15). Now observe that all of these things were prophesied as events connected with the crucifixion of Christ in Psalms 22. He will be forsaken by God (delivered to the ungodly).......Psalms 22:1 They shake the head at him.........Psalms 22:7 They gape upon him.................Psalms 22:13 They place him in the dust.........Psalms 22:15 The evil men surround him..........Psalms 22:16 Thus, it must be held as sublime fact that, "The Man of Sorrows in the Old Testament (Job) is in many respects

Job 23:1-9 — in these words, Job declares that he will continue to be a rebel in their eyes."New Century Bible Commentary, p. 159. This passage positively does not mean that, "Job's attitude has drifted into open rebellion."The Interpreter's Bible, Vol. III, p. 1079. Such an erroneous interpretation is flatly contradicted by what Job said in Job 23:10-11. "Oh that I knew where I might find him" For Christians, the answer to this question is our Saviour. Jesus said, "He that hath seen me hath seen the Father" (John

Job 30:16-24 — rendition. Does it take the "great power" of Almighty God to disfigure such a trifling thing as a garment worn by a human being? "Job's ill-fitting garment seems a trivial effect of the mighty power of God."International Critical Commentary, op. cit., p. 257. Other translations suggested by scholars are also subject to uncertainty and question. Perhaps it is best to view the passage, as stated by Driver, to be, "Hopelessly obscure or corrupt."Ibid. "He hath cast me into the mire" As this reads, we have

Numbers 14:39-45 — Israelites. Another source of unbelieving criticism derives from the fact that here the ark remained "in the camp." Gray, and others, "locate it outside the camp."George Buchanan Gray, op. cit., p. 166. And how do they get that "contradiction"? By taking Exodus 33:7, where it is revealed that, for awhile, during the rebellion in the matter of the golden calf, Moses did indeed put the temporary tabernacle outside the camp, to show that God was no longer in the midst of his wicked children, but that was the only

Deuteronomy 11:18-25 — Jehovah thy God shall lay the fear of thee and the dread of you upon all the land that ye shall tread upon, as he hath spoken unto you." (For a more detailed discussion of the [~tsitsith], the [~tephillin], and the [~mezuzah], see under Deuteronomy 6:7-8, above.) The attachment which the Jews have ever had for these items is attested by the fact that, "Even today, one may see on the houses of orthodox Jews a [~mezuzah] on the outside door-post."Merrill F. Unger, Unger's Commentary on the Old Testament,

Deuteronomy 34:9-12 — understand that Joshua was not Moses' equal. God spoke to Moses face to face, but Joshua needed to find the divine will through priestly mediation."Merrill F. Unger, Unger's Commentary on the Old Testament, Deuteronomy (Chicago: Moody Press, 1981), p. 278. Later on when Joshua neglected to consult through proper channels the will of God, in the case of the Gibeonites, a very costly error resulted. "A prophet…like unto Moses" There was never but One, in all human history who was indeed a prophet

Joshua 18:2-7 — This is supposed to mean that the commission for surveying the land was composed of 21 men, with perhaps, as Clarke suggested, an armed escort for their protection.Adam Clarke, Commentary on the Whole Bible, Joshua (New York: T. Mason and G. Lane, 1837), p. 74. Josephus, however, stated that the number of men were 10, and that Joshua sent with them some geometricians who could not easily fail of knowing the truth on account of their skill.Flavius Josephus, Life and Works of, translated by William

Judges 14:1-4 — this hero made. He chose a wife, contrary to the Word of God, contrary to the pleadings of his father and mother, and did so solely upon the basis of seeing a woman, with whom he had never even had a conversation! (1)    Deuteronomy 7:3-4 forbade the Israelites to intermarry with the Canaanites. "But the reasons assigned for that prohibition were equally applicable to marriage with the daughters of the Philistines."C. F. Keil in the Keil-Delitzsch Commentaries, Vol. 2-A, p. 409. (2)    Also,

Judges 2:16-23 — nations of Canaan with the Chosen People would still be accomplished, though not "hastily," as would have been the case if Israel's gross wickedness had not resulted in the change. Still the driving out of the seven nations mentioned in Deuteronomy 7:1-2 eventually occurred.

Ruth 3:1-5 — thou shalt do. And she said unto her, All that thou sayest I will do." "Shall I not seek rest for thee?" Moffatt translated this, "I must see you settled in life." "`Rest' in this context is the equivalent of marriage."Wycliffe Bible Commentary, p. 270. Naomi is determined to do everything in her power to procure a husband for Ruth, and here she reveals a very clever plan for doing so. It is significant that Naomi had previously prayed for a husband for Ruth (Ruth 1:8-9), but here she is exerting

1 Samuel 1:21-28 — there." "Elkanah and all his house went up … to pay his vow" "This shows that Elkanah had ratified Hannah's vow, making it his vow also."The Pulpit Commentary, op. cit., p. 13. "As soon as the child is weaned, I will bring him" From 2 Maccabees 7:27, we learn that the weaning time for children in Palestine and the Mideast was a period of two years, or often, three years. "She took him up with her, along with a three-year old bull" This does not mean that Hannah, alone, made the trip to Shiloh

2 Samuel 21:7-9 — first days of harvest, at the beginning of barley harvest." "The two sons of Rizpah" This was one of Saul's concubines, concerning whom the quarrel between Abner and Mephibosheth occurred, resulting in Abner's defection to the cause of David (2 Samuel 3:7-11). It is of interest that one of her sons was named Mephibosheth. Thus, Saul had two sons with the same name. "And the five sons of Merab the daughter of Saul, whom she bore to Adriel" The corrupt Hebrew text here has Michal instead of Merab, an error