Bible Commentaries

Isaiah 22:22 — give his reader an idea of the form of the constellation Cassiopeia, compares it to a key. It must be owned that the passage is very obscure; but the learned Huetius has bestowed a great deal of pains in explaining it, Animadvers. in Manilii, lib. i. 355; and I think has succeeded very well in it. Homer Odyss. xxi. 6, describes the key of Ulysses' storehouse as ευκαμπης, of a large curvature; which Eustathius explains by saying it was δρεπανοειδης, in shape like a reaphook. Huetius says the constellation

Isaiah 60:1 — The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, 1, 2. The universal diffusion of vital godliness beautifully set forth by a great variety of images, 3-14. The everlasting duration and spotless purity of this kingdom of Christ, 15-21. A time appointed in the counsels of Jehovah for the commencement of this happy period; and when this time arrives, the particulars of the prophecy shall have a speedy

Isaiah 8:12 — adopt a conjecture of Archbishop Secker, which he proposes with great diffidence, and even seems immediately to give up, as being destitute of any authority to support it. I will give it in his own words: - "Videri potest ex cap. v. 16, et hujus cap. 13, 14, 19, legendum קרש vel קדוש kadosh, eadem sententia, qua אלהינו Eloheynu, Hosea 14:3. Sed nihil necesse est. Vide enim Jeremiah 11:9; Ezekiel 22:25. Optime tamen sic responderent huic versiculo versiculi 13, 14."The passages of Jeremiah and Ezekiel

Ezekiel 26:1 — prophet begins with introducing Tyre insulting Jerusalem, and congratulating herself on the prospect of accession to her commerce now that this city was no more, 1, 2. Upon which God denounces utter destruction to Tyre, and the cities depending on her, 3-6. We have then a particular account of the person raised up in the course of the Divine providence to accomplish this work. We see, as it were, his mighty hosts, (which are likened to the waves of the sea for their multitude,) raising the mounds, setting

Micah 1:1 — THE BOOK OF THE PROPHET MICAH Chronological Notes relative to this Book -Year from the Creation, according to Archbishop Usher, 3254. -Year of the Julian Period, 3964. -Year since the Flood, 1598. -Year from the vocation of Abram, 1171. -Year since the first celebration of the Olympic games in Elis by the Idaei Dactyli, 704. -Year from the destruction of Troy, according to the

Zephaniah 1:1 — THE BOOK OF THE PROPHET ZEPHANIAH Chronological Notes relative to this Book, upon the supposition that it was written in the twelfth year of the reign of Josiah, king of Judah -Year from the Creation, according to Archbishop Usher, 3374. -Year of the Julian Period, 4084. -Year since the Flood, 1718. -Year from the vocation of Abram, 1291. -Year from the foundation of Solomon's temple, 382. -Year since the division of Solomon's monarchy into the kingdoms of Israel and Judah, 346.

Matthew 10:23 — Verse Matthew 10:23. But when they persecute you — It is prudence and humility (when charity or righteousness obliges us not to the contrary) to avoid persecution. To deprive those who are disposed to do evil of the opportunities of doing it; to convey the grace

Matthew 13:44 — purity, which he receives from God for the sake of Jesus. We should consider the salvation of God,1. As our only treasure, and value it above all the riches in the world.2. Search for it in the Scriptures, till we fully understand its worth and excellence.3. Deeply ponder it in the secret of our souls.4. Part with all we have in order to get it.5. Place our whole joy and felicity in it; and6. Be always convinced that it must be bought, and that no price is accepted for it but the blood of the covenant;

Matthew 19:6 — and support each ether; preventing, as much as possible, the expressing of a wish or want on either side, by fulfilling it before it can be expressed.2. Both are veiled, to show that modesty is an inseparable attendant on pure matrimonial connections.3. Hymen or Marriage goes before them with a lighted torch, leading them by a chain, of which each has a hold, to show that they are united together, and are bound to each other, and that they are led to this by the pure flame of love, which at the same

Matthew 20:15 — first CALL.The promise of the kingdom of glory is given to all those who are workers together with him, Matthew 20:2.The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Matthew 20:3.The third call is at the age of manhood.The fourth, in the decline of life, Matthew 20:5.The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider

Matthew 3:15 — Verse Matthew 3:15. To fulfil all righteousness. — That is, Every righteous ordinance: so I think the words πασανδικαιοσυνην should be translated; and so our common version renders a similar word, Luke 1:6. The following passage, quoted from Justin Martyr, will

Mark 5:26 — Great Physician.The case of this woman was, a very afflicting one:1. Because of the nature of her malady; it was such as could not be made public, without exposing her to shame and contempt.2. It was an inveterate disorder; it had lasted twelve years.3. It was continual; she appears to have had no interval of health.4. Her disorder was aggravated by the medicines she used - she suffered much, c.5. Her malady was ruinous both to her health and circumstances - she spent all that she had.6. She was now

John 11:1 — CHAPTER XI. Account of the sickness of Lazarus, 1. His sisters Martha and Mary send for Christ, 2. Our Lord's discourse with his disciples on this sickness and consequent death, 3-16. He arrives at Bethany four days after the burying of Lazarus, 17, 18. Martha meets Christ-their conversation, 19-27. She returns and Mary goes out to meet him, in great distress, 28-33. Christ comes to the grave-his conversation there, 34-42. He

John 12:24 — corn to the death or decomposition of the grain.2. The end of his death - the redemption of a lost world; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies.3. The mystery of his death, which we must credit without being able fully to comprehend, as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done.The greatest philosopher

John 16:11 — Verse John 16:11. Of judgment — Of the false judgment of the Jews in condemning the Lord Jesus, who, as some think, is intended here by the ruler of this world: see John 14:30. Others think that Satan is meant whose usurped power over the world was now to be greatly restrained, and by and by totally destroyed: see John 12:31; Colossians 2:15; Revelation 11:15; Revelation 12:10-11. Perhaps our Lord's meaning is, that as a

Acts 1:8 — him to his disciples, through which they were enabled to work miracles, is particularly intended; and δυναμις, in general, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See Matthew 7:22; Matthew 11:20-23; Matthew 13:54, Matthew 13:58; Mark 6:5; Luke 10:13; and Acts 2:22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy

Acts 2:41 — 4. Then they who approved of their words consorted with them. The word is however omitted by ABCD, Coptic, Sahidic, AEthiopic, Vulgate, the Itala of the Codex Bezae, Clemens, and Chrysostom.Were baptized — That is, in the name of Jesus, Acts 2:38, for this was the criterion of a Jew's conversion; and when a Jew had received baptism in this name he was excluded from all communication with his countrymen; and no man would have forfeited such privileges but on the fullest and clearest conviction.

Acts 2:44 — conscientiously credited the doctrine concerning the incarnation, crucifixion, resurrection, and ascension of Jesus Christ, and had, in consequence, received redemption in his blood.Were together — επι το αυτο. "These words signify either, in one time, Acts 3:1; or in one place, Acts 2:1; or in one thing. The last of these three senses seems to be the most proper here; for it is not probable that the believers, who were then 3000 in number, Acts 2:41, besides the 120 spoken of Acts 1:15, were used all to

Acts 4:36 — Verse Acts 4:36. Joses — Or, Joseph, as many excellent MSS. read; but who he was, farther than what is here said, we know not.Surnamed Barnabas — Or, Barsabbas, according to the Coptic.The son of consolation — υιοςπαρακλησεως; As παρακλησις signifies

Acts 8:26 — Ephraim, not far from the place where Philip now was. On this we may observe that, although Gaza was desolated by Alexander the Great, as were several other cities, yet it was afterwards rebuilt by Gabinius. See Josephus, Ant. lib. xv. cap. 5, sect. 3. And writers of the first century represent it as being flourishing and populous in their times. See Wetstein.Schoettgen thinks that ερημος, desert, should be referred, not to Gaza, but to οδος, the way; and that it signifies a road that was less frequented.