Bible Commentaries

Genesis 39:7-10 — Press, 1969), p. 76. Whether or not Joseph knew of such a dictum, it would appear that such was the course he followed here. And what were his reasons? They were: (1)    It would have been an act of disloyalty to his master (Genesis 39:8). (2)    His master had not wronged him. (3)    It would have been a "wickedness against God," (Genesis 39:9). Of these considerations, the far most important was (3). In a sense, adultery with Potiphar's wife

Genesis 46:8 — Shelah, Perez and ZerahISSACHARTola, Puvah, Iob (Job) and ShimronZEBULUNSered, Elon and Jahleel Note also that two sons of Pharez, Hezron and Hamul are given in Genesis 46:12. Therefore, we add Heron, Hamul, and Dinah (Genesis 46:15) for a total of 34 names. From these we subtract Er and Onan (who died in Canaan) for a total of 32 names, but the text says the number of Leah's family totaled 33 names (Genesis 46:15). The total, if Jacob is included, was 33, if Jacob was not included, the other was

Genesis 7:13-16 — more definite and extended information about which creatures were included. "And Jehovah shut him in" Schaeffer described this as a "hard verse,"Francis A. Schaffer, Genesis in Space and Time (Downers Grove, Illinois: InterVarsity Press, 1977), p. 138. and so it is. There may have been some of those souls to whom he preached so long and so faithfully for whom Noah still had hope that they would enter and be spared; and he would have found it difficult indeed to close the door of hope; but God spared

1 Chronicles 4:24-43 — in Genesis 46:10 and in Numbers 26:12; and this may have been occasioned by the same person having different names, one list giving one name, and another list giving the other. The matter is really of no importance."George DeHoff's Commentary, Vol. 3, p. 362. "In these chapters there is a sense of the grand sweep of human history and of the purpose of God which runs through it. None of us are mere creatures of today; we are the product of generations and generations of mankind; and in our lives

Job 19:25 — doctrine" is not true. Even Abraham believed in the resurrection of the dead (Hebrews 11:19). (2) The doctrine of the Incarnation is also inherent in the revelation that, "The Redeemer," that "someone," that heavenly Person shall "Stand"! upon the earth. (3) God's interest in his human creation is yet another. "There is a Redeemer provided for fallen man."Ibid. (4) Yet again, the ultimate victory of Christ over all his enemies is inherent in these glorious words. "And He shall stand upon the earth (the

Psalms 28:4-5 — will break them down and not build them up." This is a fourfold plea that God will deal with the wicked as they deserve. The plea is that God will execute justice upon the wicked enemies: (1) according to their work; (2) according to their wickedness; (3) after the operation of their hands; and (4) according to what they deserve. Such could be nothing less than absolute justice. Addis' notion that this was David's prayer, "for vengeance,"W. E. Addis, p. 377. misses this point altogether. Kidner properly

Psalms 50 overview — described as the chief of sacred music, in the tent where the Ark was placed, who played the cymbals. He is often mentioned along with Heman and Ethan, but never first. Not only was Asaph a musician, but he was also a Psalm writer… In 2 Chronicles 29:30, Hezekiah is said to have brought the words of David and of Asaph the seer into use again in the service of the house of the Lord (The Temple)."Arno C. Gaebelein, p. 214. These words fully establish the inspiration of Asaph; but as Leupold wrote, "We

Leviticus 18:1-5 — statutes shall ye keep, to walk therein: I am Jehovah your God. Ye shall therefore keep my statutes, and mine ordinances; which if a man do, he shall live in them: I am Jehovah." "I am Jehovah your God" This preamble also closes the section (Leviticus 18:30), indicating the covenant nature of the instructions. It occurs frequently in Leviticus and also in Numbers and Deuteronomy. Almost exactly the same words occur in Exodus 20:2 and Deuteronomy 5:6. "After the doings of the land of Egypt… of the

Jeremiah 11 overview — during that four or five year period while Israel was still feeling a false sense of security by reason of their friendship for Egypt.W. Harvey Jellie, Jeremiah, in Preacher's Complete Homiletic Commentary (New York: Funk and Wagnalls Company), p. 231. This would have been about 620. B.C. The great theme here is the breaking of the Sinaitic covenant by the Chosen People. That sacred covenant made by God with the Children of Israel at the time when he brought them up out of Egypt had been neglected

Numbers 16 overview — chapters, except the last short paragraph of Numbers 17, deals with the events related to the Rebellion of Korah, and even those two verses record the congregation's reaction to the events just related. Also, the Jewish Bible ends chapter 16 at verse 36, transferring the last fifteen verses to Numbers 17. Therefore, it seems advisable to think of these two chapters (Numbers 16-17) as one. As is usually the case where Biblical narrative is concerned, the current crop of commentaries still wallow in

Joshua 1:12-18 — commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of good courage." Note that Joshua (standing east of Jordan) referred to that side of the river as "this land" (Joshua 1:13), and in the same breath (Joshua 1:14) called it "the land … beyond the Jordan!" `Beyond the Jordan' is a technical expression referring to the geographical section EAST of the Jordan river."William H. Morton, op. cit., p. 307. This is true enough

Joshua 21 overview — seventh-century B.C. date to this list on the basis of, "The distinction between the priests and the Levites in the division of these cities (which is post-exilic)."William H. Morton, Beacon Bible Commentary, Joshua (Nashville: Broadman Press, 1970), p. 365. We reject this because it was Moses himself who made that distinction, a distinction that is just as historical as anything else in the Bible, occurring in the fifteenth century B.C., not in the seventh century! It will be remembered from the Book

Joshua 5:10-12 — other took place on the first anniversary of the original Passover (Numbers 9:5). In this connection, Dummelow tells us that only three subsequent observances of the Passover are recorded in the Bible, these being: (1) that ordered by Josiah (2 Kings 23:21-23); (2) Hezekiah's (2 Chronicles 30); and (3) that of the returned exiles (Ezra 6:19).J. R. Dummelow, op. cit., p. 144. Despite these limited references to it, however, "Critics freely admit that there may have been annual observances of the Passover

James 2:21 — argument. James is talking about faith saving a man (James 2:14). It is not contemplated merely that one already just or acquitted is proved or declared righteous; but the action of God in declaring him righteous is referred to. J. W. Roberts, op. cit., p. 93. But did not Paul say that "Abraham believed God, and it was reckoned unto him for righteousness" (Romans 4:3), the same being a verbatim quotation from Genesis 15:67 Let it be noted, however, that neither the Genesis record nor Paul's use

Judges 6:11-18 — (Jehovah-Peace), after destroying the shrine of Baal. "Gideon… beating out wheat in the winepress to hide it""He was probably doing this with a rod or staff as often used for small quantities of grain."The New Bible Commentary, Revised, p. 263. The winepress with its buildings provided the means of keeping the operation secret from the Midianites. "Where are all his wondrous works…?" This was Gideon's response to the greeting of the Angel of Jehovah who had said, "Jehovah is with thee"

2 Peter 1:5-7 — patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love. In these verses there are two links with the first epistle: (1) virtue is found in 1 Peter 2:9, and (2) brotherly kindness occurs in 1 Peter 1:22; 1 Peter 3:8. B. C. Caffin, op. cit., p. 4. Also, there is another word of very great interest in the passage, the one here rendered "supply," which comes from a word suggesting lavish provision, the word [@epichorigeo], Eldon R. Fuhrman, op. cit., p.

1 John 1:4 — It has been debated whether this applies primarily to the whole apostolic message just referred to in the prologue or to the epistle about to follow. Scott is likely correct in referring both to the apostolic proclamation "Declare we (1 John 1:3) and write we (1 John 1:4) refer to the same message."Ibid. Since the epistle itself is part of the apostolic message, this appears to be logical. A NOTE REGARDING "ETERNAL LIFE" Before leaving this study of the prologue, a little further

1 John 3:10 — to what is dark an terrible. They like to hear of a Being who is all gracious and loving … "the devil … ?" They wish to suppose that he belongs to the world's infancy, and disappears as we know more!A. Plummer, op. cit., p. 73. Children of God … children of the devil … This is the only place in the New Testament where these two expressions stand side by side"Charles C. Ryrie, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1020.

Revelation 6 overview — Babylonian mythology, the writings of Virgil, Semitic and Hellenic mythology, the Apocrypha, and the Book of Enoch." James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), pp. 388-390. Scholars who pursue such an assumption can never know what Revelation means, simply because they are seeking its meaning in the wrong place. Thirdly, there is a deep sense of conviction that no "brand new doctrine," such as that usually

2 Samuel 1:1-10 — impossible to reconcile with the account in First Samuel."International Critical Commentary, Samuel, p. 254. This is no problem whatever, because, as Willis stated, "The Amalekite's report was a deliberate lie. What actually happened is recorded in 1 Samuel 31, and this paragraph reports what the Amalekite told David."John T. Willis, p. 281. A similar so-called "contradiction" is in Genesis, where God said, "Ye shall surely die" (Genesis 2:17) and Satan said, "Ye shall NOT surely die" (Genesis 3:4). A lie