Bible Commentaries

Genesis 13:10 — it (Genesis 13:13); (3)    He "dwelt in Sodom" (Genesis 14:12); and (4)    He acknowledged the 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

Exodus 18:24-27 — through his timely suggestion of a system of judges, he made a significant contribution to all subsequent history of Israel; (4) by the same device, he also greatly alleviated the heavy burden of administration which until then had rested upon Moses; and (5) he also offered burnt-offerings and sacrifices to the true God and enjoyed a wonderful meal of religious fellowship with the leaders of God's Chosen People. A Jewish writer complained of the blunt translation, "he let him depart," stating that this

Exodus 23:18-19 — information, it is easy to understand why God would not allow Israel to do anything resembling the pagan rites of idolatrous nations around them. Two other things in these passages should be noted. The command not to come "empty" before God (Exodus 23:15) established giving as an essential and normal part of the worship of God, a principle that is brought over into Christianity and made binding upon all believers. The prohibition that leavened bread should not be offered with the blood of the sacrifice

1 Kings 7:23-26 — thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily: it held two thousand baths." Here again, we find Solomon's utter disregard of God's commandment that, "Thou shalt not make unto thee any graven image" (Exodus 2:4-5). Even the Jewish historian Josephus agreed that in the images mentioned here, "Solomon sinned, and fell into an error about the observation of the laws, when he made the images of the brazen oxen that supported the brazen sea, and the images of lions

2 Kings 11:4-8 — to overthrow Athaliah; and their willingness to do so is an eloquent comment upon the general detestation in which the people held that wicked woman. "The Carites" Cook identified these with the Cherethites (1 Kings 1:38).Albert Barnes, op. cit., p. 258. They were mercenaries employed by kings as guardians. "These people, along with the Pelethites and Gittites, were Philistine mercenary troops who were fiercely loyal to David and the Davidic dynasty (2 Samuel 15:18; 1 Samuel 30:14; Ezekiel 25:16;

1 Chronicles 3:10-24 — Anani, seven." "Bathshua" This is obviously just another name for Bathsheba. The Septuagint (LXX) and the Vulgate render the word Bathsheba. Elmslie noted that, "This name is only a variant of the name Bathsheba."The Interpreter's Bible, Vol. 3, p. 357. Judging from the order of Bathsheba's sons as listed here, Solomon was the youngest; and one may wonder if David selected him because he himself was the youngest of Jesse's sons. The appearance in this chapter of two sons of David named Elishama and

Nehemiah 3:6-12 — participated in the project, including priests (Nehemiah 3:1), goldsmiths and perfumers (Nehemiah 3:8), rulers of the city and even women (Nehemiah 3:12), also Levites (Nehemiah 3:17) and merchants (Nehemiah 3:32)."The New Bible Commentary, Revised, p. 405. Where is there any emphasis on the clergy in all that? Not merely the population of Jerusalem engaged in this project, but their fellow-countrymen who lived throughout the area. "These included the men of Jericho (Nehemiah 3:2), the Tekoites (Nehemiah

Job 33:13-22 — been able to find in Elihu's words is the viewpoint expressed in this paragraph that God's purpose in punishing Job was designed for Job's benefit, a divine chastening, to prevent his utter ruin. The New Testament doctrine of chastening (Hebrews 12:5-13) is indeed the explanation of some sufferings of God's people; but in the light of the prologue, Elihu was not correct in this explanation of Job's sorrows. Job had challenged God to "show me" (Job 10:2) or "Give me an answer." Elihu is here saying

Psalms 91:14-16 — the faithful servant of God. This passage states that because one loves God and knows his name, that the Lord: (1) will deliver him from trouble; (2) exalt him and honor him; (3) give him the privilege of prayer; (4) satisfy him with long life; and (5) show him God's salvation! What a mountain of motivation there is here for humble and faithful service of God! There are a number of implications in these verses, as noted by Barnes: (1) It is natural to desire longevity; (2) long life is to be regarded

Proverbs 8 overview — their fullness all of the attributes of Wisdom."The Expositor's Bible, Vol. 18, p. 106. "The Christological interpretation of this chapter has existed from the earliest Christian centuries. Such New Testament passages as 1 Corinthians 8:6; Colossians 1:15-18; Hebrews 1:3; and Revelation 3:14, written by the apostles Paul and John, clearly teach that the terminology used in this chapter regarding Wisdom has its full and complete meaning only in, `Christ the power of God and the wisdom of God' (1 Corinthians

Jeremiah 33 overview — except the Messiah, and that the seat of his government is not an earthly, but a heavenly throne (Luke 1:23; Luke 1:33; Psalms 89:37 KJV)."W. Harvey Jellie, Jeremiah, in Preacher's Complete Homiletic Commentary (New York: Funk and Wagnalls Company), p. 556. Likewise, regarding any such literal priesthood as that of the Levites, the New Testament is equally emphatic. "The Levitical services have been forever abrogated by the unchanging and unceasing priesthood of Jesus Christ (Hebrews 7:12-28)."Ibid. The

Numbers 27 overview — circumstance, that is (exactly) what is being allowed in the text (here)."Elmer Smick, Wycliffe Bible Commentary, Old Testament, Vol. 1 (Chicago: Moody Press, 1962), p. 146. (For more on this, along with a Biblical example to the contrary, see under Numbers 27:5.) In addition, Keil cited another example from pre-Mosaic times in the instance of Jarha (1 Chronicles 2:21-22).C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 213. Furthermore, the critical

Hebrews 12:15 — author questioned, but their conduct. Root of bitterness is reference to an evil man, as Macknight said, "A root of bitterness is a person, utterly corrupted, and who by his errors and vices corrupts others." James Macknight, op. cit., p. 570. Likewise, Westcott said of a 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

Hebrews 5:1 — demonstrated. He begins with the ordinary qualifications of any high priest, namely, that (1) he should be taken from among people; (2) appointed by God; (3) have tender compassion for those whom he represented; (4) possess an adequate sacrifice; and (5) refrain from taking such an honor unto himself. Then he proceeds to show how, in all of these matters, Christ possessed the most extraordinary qualifications. Without doubt, the earthly splendor of the Jewish high priest was a factor of seductive influence

2 Peter 3:15 — longsuffering of our Lord … Indeed Paul did write of longsuffering, not only as an attribute of God, but as a grace to be cultivated by Christians, and even as one of the fruits of the Holy Spirit (Romans 2:4; Romans 9:22; 2 Corinthians 6:6, Galatians 5:22; Ephesians 4:2; Colossians 1:11; Colossians 3:1; 2 Timothy 1:16; and Titus 3:10; 4:11). Which of such references had Peter read? There is actually no good reason to suppose that he had not read most of them! Our beloved brother Paul also …

Revelation 2:10 — the government and awaiting trial and execution were held in prison, which in that ancient culture was only an anteroom to death. "The struggle anticipated here is desperate; martyrdom is no remote contingency." James Moffatt, op. cit., p. 354. And ye shall have tribulation ten days … This passage sheds light upon some of the problems of interpretation; but, of course, there is no agreement upon exactly what is meant. The most reasonable supposition that this writer has encountered

Revelation 9 overview — seven seals were divided into two groups (4 and 3); and the same is true with the trumpets, the division being marked by the insertion of Revelation 8:13" Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919),p. 555. where the last three trumpets are designated as "woes." These last three "woes" contrast with the first four trumpets in that their judgments fall directly upon man; whereas, in the four, the judgments fell upon the environment,

1 Samuel 23:1-5 — and fought with the Philistines, and brought away their cattle, and made a great slaughter among them. So David delivered the inhabitants of Keilah." Keilah was located near the Philistine border. "It was a fortified city allotted to Judah (Joshua 15:44). It was mentioned in the Tel el-Amarna letters as Qilti and identified with Khirbet Qila, located eight miles northwest of Hebron overlooking the Elah Valley road to Hebron. In the times of Nehemiah, the city was reoccupied by the Israelites returning

1 Samuel 3:19-21 — came to pass and does not mean that this widespread recognition of Samuel as a prophet of the Lord was an instantaneous result. In this book, somewhat later, Saul was apparently ignorant of the fact that Samuel was a prophet of the Lord (1 Samuel 9:5-6). "The Lord appeared again at Shiloh" The Septuagint (LXX) is different here, and, apparently influenced by the LXX, G. B. Caird rendered this place: "And Israel again appeared in Shiloh, because Yahweh revealed himself to Samuel."The Interpreter's

1 Samuel 8:4-9 — critical complaint that the reason for Israel's request for a king, "Here (in this passage), is motivated by maladministration of justice, whereas in 1 Samuel 8:20 it is due to a desire for a leader in war,"International Critical Commentary, Samuel, p. 56. is a strange complaint indeed. Apparently, the critic had never heard of multiple motivations! A more discerning scholar listed a number of motivations for the request of Israel's elders: "The elders gave several reasons why Israel should have an