Lectionary Calendar
Thursday, October 31st, 2024
the Week of Proper 25 / Ordinary 30
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Bible Commentaries

Barnes' Notes on the Whole BibleBarnes' Notes

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1 Kings 15:6 — The writer repeats what he had said in 1 Kings 14:30, in order to remind the reader that Abijam inherited this war from his father. Abijam’s war is described in marginal reference That the author of Kings gives none of its details is agreeable to his common practice in mere military matters. Thus he gives no details of Shishak’s expedition, and omits Zerah’s expedition altogether.
1 Kings 22:18 — See 1 Kings 22:8. Ahab implies that he believes Micaiah to have spoken out of pure malevolence, without any authority for his prediction from God. By implication he invites Jehoshaphat to disregard this pseudo-prophecy, and to put his trust in the unanimous declaration of the 400. Micaiah, therefore, proceeds to explain the contradiction between himself and the 400, by recounting another vision.
1 Kings 22:36 — About the going down of the sun - i. e. as soon as Ahab was dead. The abandonment of the expedition and dispersion of the army on the death of the king is thoroughly Oriental.The Septuagint version reads 1 Kings 22:36-37, “Every man to his city, and every man to his own country, for the king is dead: And they came to Samaria,” etc.
1 Kings 7:14 — Hiram’s mother, while by birth of the tribe of Dan, had had for her first husband a man of the tribe of Naphtali. (Compare this verse and margin reference.)All his work - The work that he personally did for Solomon seems to have been limited to metal-work, and indeed to works in brass. (See below, 1 Kings 7:45, and compare 2 Chronicles 4:16.)
2 Kings 18:29-30 — There were two grounds, and two only, on which Hezekiah could rest his refusal to surrender,(1) ability to resist by his own natural military strength and that of his allies; and(2) expectation based upon the language of Isaiah Isaiah 30:31; Isaiah 31:4-9, of supernatural assistance from Yahweh.The Rab-shakeh argues that both grounds of confidence are equally fallacious.
2 Kings 19:4 — Will hear - i. e., “will show that he has heard - will notice and punish.”The living God - See 1 Samuel 17:26 note.And will reprove the words - Rather, “will reprove him for the words.”The remnant - i. e., for the kingdom of Judah, the only remnant of God’s people that was now left, after Galilee and Gilead and Samaria had all been carried away captive.
2 Kings 24:19 — He did that which was evil - The character of Zedekiah seems to have been weak rather than wicked. Consult Jeremiah 34:0; Jeremiah 37:0: His chief recorded sins were:(1) his refusal to be guided in his political conduct by Jeremiah’s counsels, while nevertheless he admitted him to be a true Yahweh-prophet; and(2) his infraction of the allegiance which he had sworn to Nebuchadnezzar.
1 Chronicles 4:9 — It is remarkable that Jabez should be introduced without description, or patronymic, as if a well-known personage. We can only suppose that he was known to those for whom Chronicles was written, either by tradition, or by writings which have perished. In 1 Chronicles 4:10 Jabez alludes to his name, “sorrowful” (margin): “Grant that the grief implied in my name may not come upon me!”
Job 40:6 — Then answered the Lord unto Job out of the whirlwind - See the notes at Job 38:1. God here resumes the argument which had been interrupted in order to give Job an opportunity to speak and to carry his cause before the Almighty, as he had desired, see Job 40:2. Since Job had nothing to say, the argument, which had been suspended, is resumed and completed.
Psalms 108:4 — For thy mercy ... - This is taken from Psalms 57:10. The only change is in the expression “above the heavens,” instead of “unto the heavens.” The sense is essentially the same. The particular idea here, if it differs at all from the expression in Psalms 57:1-11, is, that the mercy of God seems to “descend” from heaven upon man, or “comes down” from on high.
Psalms 119:170 — Let my supplication come before thee - The word here rendered “supplication” properly means “favor, mercy, pity,” Joshua 11:20; Ezra 9:8; then, that by which favor or mercy is sought - prayer or petition, Psalms 6:9; Psalms 55:1.Deliver me according to thy word - From my enemies, my sins, my dangers. According to thy promises; according to the arrangements in thy word.
Psalms 145:19 — He will fulfil the desire of them that fear him - Of those who worship him with reverence - those who are his true friends. See the notes at Matthew 7:7-8; notes at John 14:13; notes at 1 John 5:14; notes at Psalms 34:15.He also will hear their cry, and will save them - He will regard their expressed desire - their earnest prayer.
Psalms 71:1 — In thee, O Lord, do I put my trust - See the notes at Psalms 25:2. Compare Psalms 22:4-5; Psalms 31:1.Let me never be put to confusion - Let me never be ashamed; that is, Let me not be so disappointed in the trust that I repose in thee as to have occasion to feel ashamed that I have done it.
Proverbs 2:4 — Note the illustrations.(1) Contact with Phoenician commerce, and joint expeditions in ships of Tarshish (see Psalms 72:10 note), had made the Israelites familiar with the risks and the enterprise of the miller’s life. Compare Job 28:0:(2) The treasure hidden in a field, is the second point of comparison. Such treasure-seeking has always been characteristic of the East. Compare Matthew 13:44.
Ecclesiastes 2:1 — Solomon’s trial of God’s second gift, namely, riches, and the enjoyment which riches supply; this brought him to the sane result (compare Ecclesiastes 1:12).Comparing Solomon’s action with Luke 12:16-21, it must be remembered that Solomon’s object was the acquisition of wisdom, not self-indulgence, and that he did not fail to look forward to the certainty of death overtaking him.
Song of Solomon 5:9 — Section 5:9–6:3: The bride’s commendation of the beloved. In the allegorical interpretations of Jewish expositors all is here spoken by exiled Israel of the Holy One whose praise she sings “by the waters of Babylon” Psalms 137:1. Christian interpreters apply the description directly to the Incarnate Son, partly in His Eternal Godhead, but chiefly in His risen and glorified Humanity.
Song of Solomon 8:2 — Who would instruct me - Or, thou shouldest teach me Isaiah 54:13. Some allegorists make the whole passage Song of Solomon 7:11-2 a prayer of the synagogue for the Incarnation of the Word, like Song of Solomon 1:2 (see note). Others, a prayer of the Church under both covenants for that complete union with the Incarnate Godhead which is still future.
Isaiah 43:21 — This people have I formed for myself - To preserve the remembrance of my name; to transmit the knowledge of the true God to future times, and to celebrate my praise (see the notes at Isaiah 43:1).They shall show forth my praise - They shall celebrate my goodness; or, by their restoration to their own land, they shall show manifestly that they are my people.
Jeremiah 25:26 — All the kingdoms of the world ... - In accordance with the usage of Holy Scripture this universality is limited. It is moral and not geographical.Sheshach - Jerome says that this is the name Babel written in cypher, the letters being transposed. Another example occurs in Jeremiah 51:1, where the words “the heart of my risers up” become the Chaldaeans. The Septuagint omits the clause containing the name.
Ezekiel 16:20-21 — Borne unto me - me is emphatic. The children of Yahweh have been devoted to Moloch. The rites of Moloch were twofold; (1) The actual sacrifice of men and children as expiatory sacrifices to, false gods. (2) The passing of them through the fire by way of purification and dedication.Probably the first is alluded to in Ezekiel 16:20; the two rites together in Ezekiel 16:21.
 
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