Bible Commentaries

2 Kings 13:1-9 — buried him in Samaria: and Joash his son reigned in his stead." "In the three and twentieth year of Joash" Cook wrote that this should be corrected to the "one and twentieth year on the basis of what is written in 2 Kings 13:10."Albert Barnes, Kings, p. 262. "He… followed the sins of Jeroboam" We cannot accept the allegations that the calf worship set up by Jeroboam I at Dan and Bethel was anything other than outright rebellion against God. It is disgusting to this writer how one liberal scholar

1 Chronicles 2:1-55 — the Kenites that came of Hammath, the father of the house of Rechab." Although there is a great deal of new material in this chapter (1 Chronicles 2:25-41), other scriptures parallel much of it: "1 Chronicles 2:1-2 are parallel with Genesis 35:22 b-26 and Exodus 1:1-6. 1 Chronicles 2:3-4 are in Gen. 38:2-7,29f; 46:12a, and Numbers 26:18 f. 1 Chronicles 2:5 appears in Genesis 46:12 b; Numbers 26:21; Ruth 4:18. 1 Chronicles 2:6-8 are related to Joshua 7:1; 1 Kings 5:11. 1 Chronicles 2:9-17 is parallel

Job 1 overview — "Reserved in chains (pits) of darkness to the day of judgment" (2 Peter 2:7). See more on this under verse 12, below. Regarding Revelation 12:7-9, I have written half a dozen pages regarding that key passage in Vol. 12 of my New Testament Series, pp. 265-271. In this light, therefore, how can a score of Biblical scholars write that, "We have here a scene in heaven where Satan questions Job's motives"?J. R. Dummelow's Commentary, p. 292. To explain such opinions, we must suppose (1) that they are made

Song of Solomon 3:6-11 — that the evidence, as far as we are able to read it, strongly favors the understanding that there are two lovers in the Song of Solomon, the king himself and the shepherd sweetheart of the Shulamite. Therefore, we read these verses (Song of Solomon 3:6-11) as Solomon's grand parade to the northern residence of the Shulamite with the purpose of bringing her back to Jerusalem. We must also confess that there are some things in this whole Biblical book that appear to be totally out of harmony with what

Numbers 16:1-3 — rebellion, a fact inherent in his name's appearance here at the head of the narrative, but, as in every rebellion in all ages, there must of necessity have been others besides the leader who associated with it. Despite the plural "they" in Numbers 16:3, it was Korah who took the 250 princes (Numbers 16:2); and Dathan and Abiram, the dissident Reubenites, are mentioned as satellites and subordinates. True, Moses, in Deuteronomy 11:6, mentioned what God "did to Dathan and Abiram," with no mention

Deuteronomy 4:1-8 — done and said what He has said, Israel must bring its attitudes and life into harmony with the will of God if the people are to live and prosper in the world."Edward P. Blair, The Layman's Bible Commentary, Deuteronomy (Richmond: John Knox Press, 1963), p. 25. "Ye shall not add unto the word… neither shall ye diminish from it" (Deuteronomy 4:2.). Craigie pointed out that this passage, along with Revelation 22:18-19, has been considered by the historical Christian Church, "as a commandment

Mark 13:2 — for determining that it should be destroyed. WHY GOD DESTROYED THE TEMPLE (1)    It had served its purpose, having pertained to a system that was about to be terminated. One greater than the temple had already appeared (Matthew 12:6). (2)    The daily sacrifices, which were the center of temple functions, would no longer be needed, after the Great Sacrifice would be offered upon Calvary, thus rendering the temple useless in its major function. (3)    It

Luke 21:37-38 — Supper.A. T. Robertson, A Harmony of the Gospels (New York: Harper and Brothers, 1922), pp. 189-190. This misunderstanding of that week is due to the near-universal opinion that Jesus was crucified on Friday. He was, however, crucified on Thursday, April 6, A.D. 30, as the Scriptural records reveal, confirmed by modern computer studies of those early dates. See dissertation on this under Mark 15:42 in my Commentary on Mark. The reason why people cannot find anything that Jesus taught on Thursday is that

John 6:56 — commands relative to the Lord's Supper. In me … The implications of this tiny prepositional phrase are perhaps the profoundest in the entire Bible. In Paul's writings, this phrase, or its equivalent (in Christ, in him, in whom, etc.), is used 169 times. This is the Holy Spirit's manner of declaring that the concept of being "in Christ" is about the most important thing in divine revelation. See my Commentary on Romans, p. 112. He that eateth and drinketh, etc. … abideth in

Acts 1:1 — simple action idiomatically as in the following reference from his gospel: Begin not to say within yourselves (Luke 3:8). He began to say this generation is an evil generation … (Luke 11:29). Then shall ye begin to say, We did eat, etc. (Luke 13:26). Thou shalt begin with shame to take the lowest-place (Luke 14:9). All that behold begin to mock him (Luke 14:29). and in the light of the further consideration that both Mark (Mark 6:2 and Mark 13:5) and John (John 13:5) used this same idiom for simple

Acts 6:1 — Now in these days when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration. (Acts 6:1) In these days … indicates a considerable time-lapse after the establishment of the church in A.D. 30, probably a period of six or eight years. Murmuring of the Grecian Jews against the Hebrews … Both classes of these "Jews"

Acts 6:7 — God increased; and the number of the disciples multiplied in Jerusalem exceedingly; and a great company of the priests were obedient to the faith. Increased … exceedingly … At a number of places in Acts, namely, here, Acts 9:30; 12:24; 16:5; 19:20; and 28:31, Luke paused to note the continued success of the gospel. C. H. Turner pointed out that Acts is thus cut into six panels covering, on an average, about five years each. As quoted by F. F. Bruce, op. cit., p. 131. A great company

Romans 3:11 — of God and who had studied it so meticulously, were, in all that study, not seeking God at all, due to the lack of any proper motive, and having forgotten the warning of Hosea, "Then shall we know, if we follow on to know the Lord" (Hosea 6:3). Knowing what the scripture says is one thing; following on to know the Lord is another. Since the Jews were not seeking after God, what was the point of all their study? Christ himself pinpointed the trouble: it was this, that they desired the praise

Romans 9:2-3 — wrote: The expression is evidently hypothetical and conditional, "I could wish, were the thing allowable, possible, or proper." Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 297. Paul's grief was like that of Jesus who "had compassion on the multitude "(Matthew 9:6), and like that of Moses who said, "Blot me out of thy book, I pray thee" (Exodus 32:32); and yet it was not possible for Paul to do

1 Corinthians 2:7 — counsel of God, but afterward revealed as a plan understood by its own fulfillment; and (c) as something always accompanied by vastness depth and power. John William Russell, Compact Commentary on the New Testament (Grand Rapids: Baker Book House, 1964), p. 406. THE MYSTERY The New Testament refers to many mysteries: of Christ and his church (Ephesians 5:32), of lawlessness (2 Thessalonians 2:7), of seven stars and seven candlesticks (Revelation 1:20), of the resurrection (1 Corinthians 15:51) of

Joshua 24 overview — (London: T. C. and E. C. Jack, Ltd., 1924), p. 255. There were a number of editors of Joshua.Ibid. The last several verses were probably added by the final editor.William H. Morton, Beacon Bible Commentary, Joshua (Nashville: Broadman Press, 1970), p. 376. This is the address as "E" thought of it.Lindsay B. Longacre, Abingdon Bible Commentary, Joshua (New York: Abingdon Press, 1929), p. 355. Joshua 24:17-18, the people's response is a performed liturgical unit (later than Joshua, of course).Robert G.

1 Timothy 3:16 — mystery in view in this clause, however, is the "great" mystery, much more comprehensive than those mentioned above, and in a sense containing all of them. Frequent references to it in the New Testament designate it as: The mystery (Romans 16:25). The mystery of his will (Ephesians 1:9). The mystery of Christ (Ephesians 3:4). The mystery of the gospel (Ephesians 6:19). The mystery of God (Colossians 2:2). The mystery of the faith (1 Timothy 3:9). The mystery of godliness (1 Timothy 3:16). There

2 Timothy 3:17 — "Man" is generic and means "human being." All persons who walk in the way of God are made complete and completely furnished unto every good work by the Holy Scriptures. As Lenski said: The value of these two verses (2 Timothy 3:16-17) is beyond question. It is a proof passage for verbal inspiration and for much more besides. As a proof passage it is outstanding and yet forms only a part of the entire volume of proof and evidence for verbal inspiration. It is one of the peaks

Judges 13:1 — XII. SAMSON (Judges 13-16) THE CONCEPTION AND BIRTH OF SAMSON;AN INTRODUCTION "And the children of Israel again did that which was evil in the sight of Jehovah; and Jehovah delivered them into the hand of the Philistines for forty years." This introduction for the story of Samson

Judges 4:4-10 — Ephraim" It is astounding that Soggin would affirm `that, "Ephraim was Deborah's tribe,"J. A. Soggin, op. cit., p. 74. despite the clear indication in Judges 5:15 that, "Deborah's own tribe seems to have been Issachar."J. R. Dummelow's Commentary, p. 162. Soggin apparently assumed that because Deborah's prophetic office was exercised in "the hill-country of Ephraim," that she necessarily belonged to that tribe. The same kind of deduction would have made Jonah a citizen of Nineveh! "The palm of Deborah"