Bible Commentaries

Genesis 11:1-32 — and as the mysterious personality of God must ever be incomprehensible to men, there is no means in which we can represent His relations to us, except by using words borrowed from our own faculties, emotions, and modes of action ’(Geikie). 6, 7. God is here represented as dreading lest men make themselves so powerful as to become His opponents. The v. is a good example of the anthropomorphism characteristic of the Primitive document. 7. Us] God is conceived as taking counsel with the angels

Genesis 12:1-20 — the Amorites, who were for centuries the dominant race. 6. Sichern] RV ’Shechem.’ The term ’the place of Shechem’ intimates that this was an ancient sanctuary, and this is confirmed by Genesis 35:4; Dt; Genesis 11:29; Genesis 27:4; Joshua 8:33; Joshua 24:26. The ’terebinth (or turpentine tree) of the director’ (as we may render plain of Moreh) points to the same conclusion. Most likely there was a grove of trees, the rustling of whose leaves was interpreted as an

Genesis 18:1-33 — intercedes on its Behalf In this beautiful narrative the writer dwells on the unique revelations of God’s purposes with which Abraham was favoured. In after times the patriarch received the title of ’the friend of God’ (2 Chronicles 20:7; Isaiah 41:8; James 2:23). The chapter is from the Primitive document. The religious lessons, the vivid description, and the consciousness of God’s immediate presence and interest in the affairs of men are all characteristic of that source. See

Genesis 6:1-4 — which are found in the pages of heathen mythology. Probably such passages as 2 Peter 2:4; Judges 1:6., which speak of the fall of the angels, are based on these verses. 2. The sons of God] This expression occurs in other passages, e.g. Job 1:6; Job 38:7; Daniel 3:25 RV, where it is evident that the angels are meant, and this seems the only possible explanation here. It used to be supposed that the ’sons of God’ meant the Sethites, who became corrupted by marriage with the Cainites. But

Exodus 20:22-33 — conditions. The laws are mainly of a civil order with a small admixture of rudimentary religious enactment (see e.g. Exodus 20:23-26; Exodus 23:10-19;). The principle of their arrangement is not clear, but the three sections Exodus 21:23-36; Exodus 22:1-27; Exodus 23:1-8 seem to be amplifications of the sixth, eighth, and ninth commandments of the Decalogue respectively. The Book of the Covenant occupies an intermediate position between the brief and general principles enunciated in the Decalogue and

Exodus 21:1-36 — freedom if he desired it (see Exodus 21:2); he might hold property and come to be able to redeem himself (Leviticus 25:49); he was protected from the violence of his master (Exodus 21:20-21); he could claim compensation for bodily injury (Exodus 21:26-27); and he was entitled to the sabbath rest (Exodus 20:10). If a Hebrew girl became her master’s concubine he could not sell her to a foreigner, but must let her be redeemed (Exodus 21:8); if his son married her he must treat her as a daughter (Exodus

1 Kings 13:1-34 — done. Offer] better, ’slaughter.’ They would not be offered in sacrifice. 3. A sign] The fulfilment of the prediction in 1 Kings 13:3 would be a warranty for the fulfilment of the prediction in 1 Kings 13:2: cp. 1 Samuel 2:34; Isaiah 38:7, Isaiah 38:8. 8. I will not.. thee] The prophet, who had come from Judah, was not to hold any friendly intercourse with the offending nation, or receive hospitality within its borders. 11. There dwelt.. Beth-el] The fact that the old prophet remained

2 Kings 24:1-20 — 23:29), and, as his father’s general, defeated the Egyptians in 605 at Carchemish on the Euphrates (Jeremiah 46:2). This success left the countries lying between the two great powers of Babylon and Egypt at the mercy of the former (2 Kings 24:7); and consequently when Nebuchadnezzar succeeded his father, Jehoiakim (as here related) submitted to him. Some inscriptions of Nebuchadnezzar have been discovered in various parts of Palestine, but such as are decipherable relate not to his campaigns

1 Chronicles 4:1-43 — whence the posterity of Shobal is continued. 9. And his mother.. sorrow] better,’ though his mother called his name Jabez, saying, Because I bare him with sorrow’ (Heb. ozeb). The sorrow implied by his ominous name was averted by his prayer. 17, 18. And she bare] It has been conjectured that the last clause of 1 Chronicles 4:18 (And these are .. Mered took) should be inserted before these words, Bithiah and Jehudijah (or ’the Jewess’) being the two wives of Mered. The daughter

2 Chronicles 13:1-22 — only briefly mentioned. 2. Michaiah] In 2 Chronicles 11:21 and 1 Kings 15:2 she is called ’Maachah,’ and was probably daughter of Uriel and granddaughter of Absalom. 3. Four hundred thousand, etc.] These numbers (see also 2 Chronicles 13:17) are in keeping with the large figures that appear elsewhere in Chronicles: see 2 Chronicles 14:8-9; 2 Chronicles 17:14-18. 4. Zemaraim] Possibly a hill near the place of the same name in Benjamin: Joshua 18:22. 5. A covenant of salt] cp. Numbers 18:19.

Job 9:1-35 — mark of God’s displeasure for some grave sin. Job, however, is conscious that he has not so sinned. Hence the terrible dilemma in which he finds himself and which forces him to the conclusion that God, though He knows him to be innocent (Job 10:7), is determined to treat him as guilty, and that it is hopeless for him to attempt to clear himself.’ Davidson characterises the leading features of the speech as ’awe before an Omnipotent Power, and moral terror and indignation, mixed with

Numbers 22:1-41 — discover secrets, to foretell the future, to bless an undertaking, or bring ruin upon an enemy. Balaam’s fame as a man of this sort had travelled far beyond the limits of his own land, as is shown by the embassy of the king of Moab: see on Exodus 7:11. 7. Rewards of divination] the presents made to Balaam to secure his offices. In 2 Peter 2:15; Balaam is said to have loved ’the wages of unrighteousness.’ 8-21. Balaam, being warned by God in a dream, refuses to go; whereupon Balak sends

Matthew 23:1-39 — Denunciation of the Pharisees 1-36. Final denunciation of the Scribes and Pharisees. The other synoptists insert in this place a brief utterance directed against the scribes (Mark 12:38-40; Luke 20:45-47), but the discourse as it stands is peculiar to St. Matthew. A portion of it, however, is inserted by St. Luke at an earlier period, on the occasion of a dinner at a Pharisee’s house (Luke 11:37-52) and this suggests that we have here a collection

Deuteronomy 23:1-25 — Deuteronomy 23:3: see Nehemiah 13:1. 11. Evening cometh on] Anew day begins with the evening. 12-14. Sanitation and morality are both of the utmost importance for an army in camp. Cleanliness is next unto godliness: cp. 2 Corinthians 6:16 to 2 Corinthians 7:1. 15. A foreign slave is probably meant; see Deuteronomy 23:16. 18. From its connexion here the word dog seems to denote a person who practised immoral conduct as an idolatrous rite: see on Leviticus 19:29, and cp. Revelation 22:15. 19. Thy brother]

Deuteronomy 26:1-19 — suggestion of disparagement. For his going down to Egypt see Genesis 46. 11. Having dedicated their firstfruits the people were free to enjoy what remained. 12-15. On the tithe of the first and second year see on Deuteronomy 14:22, Deuteronomy 14:27, and on the tithe of the third year see on Deuteronomy 14:28, Deuteronomy 14:29. The latter was the poor’s tithe, and was stored up and distributed among the needy. 13. Brought away the hallowed things] RV ’put away,’ wholly parted

Romans 12:1-21 — particular function; while the welfare of the whole depends upon how he performs it. (6) Let us all learn, then, from our different gifts, what it is God’s will that we should do. If your gift is prophecy, speak what God Himself has taught you; (7, 8) and whatever your gift, use it to the best of your power. (9) As to other matters of conduct; let your love be sincere; have strong moral principles; (10) as one family in Christ be affectionate to one another; let each regard others as more fit

Galatians 3:1-29 — debido enteramente a su fe todos sus dones espirituales y los poderes milagrosos que se manifiestan entre ustedes? (6) Lees en las Escrituras que Abraham fue considerado justo a causa de su fe, y tu experiencia es una ilustración del mismo principio. (7) Quieren ser hijos de Abraham. Les digo que sus verdaderos hijos espirituales son los que tienen una fe como la suya. (8) En la promesa que se le hizo, a causa de su fe, escuchas el principio del Evangelio anunciado de antemano. (9) Son, por tanto,

Galatians 6:1-18 — ’natural’ or ’carnal’: cp. 1 Corinthians 2:14; 1 Corinthians 3:1-4. Spirit] i.e. temper. Lest thou, etc.] in similar circumstances need a similar sympathy. 2. Cp. Romans 15:1. Bear] in sympathy. Law of Christ] cp. Matthew 8:17. St. Paul has warned them against law; but there is a law to which they owe obedience and devotion—the new commandment of Christ—the royal law of love: cp. James 2:8. 3. The real greatness of the Christian is found in service: cp. Matthew

Ephesians 5:1-33 — these things can have no inheritance in Christ’s kingdom.’ 6. ’Sophists tell you that these things are “natural,” “venial,” “peccadillos.” It is just these sins which incur God’s wrath.’ 7, 8. ’Do not return to your old darkness (Ephesians 4:18): ye are now light to illuminate others.’ 9. Fruit of the Spirit] This comes from Galatians 5:22; ’fruit of the light’ is right here (RV). 10. ’Those who walk as

1 Peter 5:5 — es parte de la humildad. Se le ha enseñado a arrojar su carga de ansiedad sobre Dios (cp.Salmo 55:22 ):Salmo 55:22 todo. Mira bien. El verdadero adversario del que tienes que protegerte es el gran acusador, que con actividad inquieta (compáreseJob 1:7 ; Job 2:2) busca aterrorizarte hasta la ruina. Resístale valientemente con la fe segura de que sus hermanos de todo el mundo se unen a usted para lograr el único propósito divino de todos estos sufrimientos. La prueba, aunque aguda, es corta, y a través