Bible Commentaries

Genesis 1:1-4 — part is now the sun. The earth by slow stages grew fit to be the abode of life. Assuming that the astronomers are right, or, indeed, on any reasonable supposition, the sun and moon were not created later than the earth, on the Fourth Day (Genesis 1:16-17). Again, Geology has proved that animal life cannot be dated later than vegetable (Genesis 1:11-12 compared with Genesis 1:24), and the remains of animals found in the rocks testify by their structure to their feeding on other animals, not on fruit

Genesis 4:1-26 — characters of the brothers rather than their offerings are kept chiefly in view. Many, passages show that the decisive reason why a worshipper is accepted or rejected lies in the disposition with which he draws nigh (cp. 1 Samuel 15:22; Isaiah 1:11-17; Psalms 50:8-15; Hebrews 11:4). The manner in which God’s approval was declared is not mentioned, but see Judges 6:21; 1 Kings 18:38; 2 Chronicles 7:1. Possibly the contrast between his toilsome life in tilling the soil and the easier existence

Exodus 13:1-22 — Numbers 18:15, Numbers 18:16. To this day the Jews solemnise the ’redemption of the firstborn’ on the thirtieth day after birth. This was the rite performed by Joseph and Mary on behalf of the child Jesus as recorded in Luke 22:2, Luke 22:23. 17-22. The March to Etham. 17. The most direct route to Canaan from Raamses in the Eastern Delta where the host had mustered, would have been northeastwards along the Mediterranean coast. This would have implied a journey of not more than 150 or 200 miles.

Exodus 9:1-35 — The Fifth, Sixth, and Seventh Plagues 1-7. The Fifth Plague:—Murrain, i.e. cattle plague. Visitations of cattle plague are not uncommon in Egypt. An outbreak in 1842 carried off 40,000 oxen. The miraculous nature of the plague recorded here consisted in its occurring at a set time (Exodus

2 Kings 18:1-37 — built by Solomon for his foreign wives were not destroyed until the reign of Josiah (2 Kings 23:13); and Isaiah, in prophecies belonging to this reign, alludes to graven and molten images as being still objects of adoration (Isaiah 30:22; Isaiah 31:7). The brasen serpent] see Numbers 21:9. Nothing is recorded of its history since the time of Moses. Nehushtan] It is not clear whether this was the name (’the Brasen’) by which it was known when an object of worship, or a term of contempt

Job 24:1-25 — do not those who know Him see His days?’ The last clause means, Why do not the godly see signs of divine retribution? 2-12. Those who commit open violent crimes are left unpunished. 2. Remove the landmarks] cp. Deuteronomy 19:14; Deuteronomy 27:17. Feed thereof] RV ’feed them’: as if they were their own. 3. Pledge] i.e. security for debt: cp. Job 22:6; 1 Samuel 12:3. 5-12. This passage depicts the misery of the homeless outcasts from society, driven into the rocks and mountains,

Isaiah 11:1-16 — now the house of David is likened to an oak whose life remains in it after it has been cut down (Isaiah 6:13). From the royal family of Judah, though it may seem ruined, is to spring the ideal Ruler in the future. It has been already implied (Isaiah 9:7), and is here expressly stated, that the Messiah is to be of the house of David (Micah 5:2). 2. Leaving the figure Isaiah here indicates the character of the future Ruler. The gifts of the divine Spirit bestowed upon Him are arranged in three pairs,

Isaiah 19:1-25 — belonging to the same period as Isaiah 18, and designed to show the speedy collapse of Egypt’s power, on which a strong political party in Judah in Hezekiah’s reign had placed their hopes (see Intro.). Sargon defeated the Egyptians at Raphia in 720 b.c., and the prophet in Isaiah 19:2-3 may refer to the anarchy and confusion consequent upon that overthrow. At any rate, he shows a remarkable acquaintance both with the country and the people of Egypt. 1-10. The impending calamity of Egypt. 11-15.

Ezekiel 43:1-27 — The Restoration of the Temple Worship This chapter describes God’s return to the Temple (Ezekiel 43:1-12), and His directions as to the construction (Ezekiel 43:13-17), and dedication (Ezekiel 43:18-26) of the altar of burnt offering. When these directions were carried out God’s sacrificial intercourse with Israel would be resumed (Ezekiel 43:27). The outer eastern gateway, by which God’s glory returned,

Hosea 10:1-15 — Hosea 4:15. They will be terribly afraid lest their God be taken away. Priests and people alike will mourn for sorrow. 6. King Jareb] see on Hosea 5:13. There is a fine touch of irony in the suggestion that a god is sent off as a present to a king. 7. Samaria is doomed, and her king disappears, like a foam-bubble bursting on the water. 8. A picture of the desolation and terror following invasion. Aven] for Bethaven: see on Hosea 4:15. They.. us] In their despair they would welcome the most violent

Micah 4:1-13 — not despair, God can restore them. Their being driven out of their own land may be His means for making them see themselves as bearers of His religion (Micah 4:6-8, Micah 4:10). The oracle may have been uttered when Sennacherib was threatening Judah, 701. 1-3. Cp. Isaiah 2:2-4. The great Messianic prophecy of the OT. which has been fulfilled since Jesus Christ of the stem of Jesse became the Light of the world. Some think that this locus classicus of Messianic prophecy was taken by both Micah and

Deuteronomy 24:1-22 — where God takes back those who have broken His covenant and have repented. His ways are higher than our ways (see also Hosea 1-3). 5. See on Deuteronomy 20:5-9. 6. On the nature of the Eastern hand-mill see on Exodus 11:5; Exodus 22:26, Exodus 22:27. The mill is an indispensable domestic utensil; and, as neither of the stones is of any use without the other, to take one away would inflict a cruel hardship. It would be to ’take a man’s life,’ i.e. his means of livelihood. 7. See

Deuteronomy 34:1-12 — the time of the Judges that the Danites settled in that district: see Judges 18:28, Judges 18:29. The utmost sea (lit. ’hinder, i.e. western, sea’: see on Deuteronomy 11:24) is the Mediterranean. The south is the Negeb: see on Numbers 13:17; Zoar lay at the SE. end of the Dead Sea. There is no need to suppose that there was anything miraculous in this vision of the whole land. From the mountains of Moab travellers tell us that they can see the entire valley of the Jordan with Mt. Hermon

Mark 10:1-52 — Young Man. Blind Bartimæus 1-12. The question of divorce (Matthew 19:3). See on that passage, and on Matthew 5:32. St. Mark represents our Lord as prohibiting divorce absolutely, without mentioning any exception. 1. See on Matthew 19:1: cp. Luke 17:11. 13-16. The blessing of little children (Matthew 19:13; Luke 18:15). See on Mt. 17-22. The rich young man (Matthew 19:16; Luke 18:8). See on Mt. 17. Good Master] Mk and Lk represent the young man as saying, ’Good Master, what shall I do that

Luke 23:1-56 — Trial Before Pilate and Herod. The Crucifixion and Burial 1-5. The trial before Pilate begins (Matthew 27:1-2, Matthew 27:11-14; Mark 15:1-5; John 18:28-38). See on Mt and Jn. 6-12. Trial before Herod (peculiar to Lk). ’By sending Jesus to Herod the clever Roman gained two ends at once. First, he got rid of the business which was imposed on him, and

John 13:1-38 — The Last Supper 1-17. The Supper and the Feet-washing. This supper is identified by almost all modern authorities with the Last Supper, which took place on Thursday night at Jerusalem (Matthew 26:20; Mark 14:17; Luke 22:14). Writing to supplement the synoptists, St. John

Romans 14:1-23 — extreme, and deals with the ascetic scrupulousness of certain Christians. Under the Jewish Law there was a distinction between clean and unclean meats. This distinction, which perpetuated the separation between Jew and Gentile, Christ abolished (Mark 7:19 RV), as was afterwards revealed to Peter (Acts 10:28), and decided by the Council of Jerusalem (Acts 15:28.) The Council, however, directed the Gentile Christians in Antioch, Syria, and Cilicia to abstain from meat which had been offered to idols,

1 Corinthians 6:1-20 — Besides, he has already said that the Christians (both he and they) had nothing to do with judging the world, which was God’s part (1 Corinthians 5:12-13). (See Ramsay, ’Hist. Com. on Corinthians,’ in ’Expositor,’ VI. 4, p. 278.) 6. Before the unbelievers] The Corinthian converts referred their disputes about matters of daily life, such as ’prices and ownership’ (Ramsay), to heathen judges or arbitrators. St. Paul urges them, if quarrel they must, to choose arbitrators

Philippians overview — franchise, the civil status of the ’colony’ affected all its inhabitants; the meanest Philippian was sensible of the dignity of his city. Twice in this letter St. Paul describes the Christian status as a ’citizenship’ (Philippians 1:27; Philippians 3:20 see RV, and mg.). The ’colonial’ sentiment of Philippi doubtless heightened the interest with which the readers watched the course of their Apostle’s trial and entered into his experiences at Rome. Behind the offended

Hebrews 12:1-29 — and are actually evidence of our being His children. Be brave, therefore, and help others to be the same (Hebrews 12:3-13). Beware of strife and impurity, taking warning from the case of Esau, who irretrievably forfeited his blessing (Hebrews 12:14-17). Our greater privileges entail greater responsibilities and call for greater watchfulness (Hebrews 12:18-29). 1. Witnesses] The Gk. word is martyres. The word means primarily ’one who bears witness’ to something he has seen or experienced.