Bible Commentaries

Daniel 1:8 — better, even where there is decided principle, and a settled purpose in a matter, to obtain an object by a peaceful request, than to attempt to secure it by violence.That he would not defile himself with the portion of the king’s meat - Notes, Daniel 1:5. The word which is rendered “defile himself” - יתגאל yı̂thegâ'al from גאל gā'al - is commonly used in connection with “redemption,” its first and usual meaning being to redeem, to ransom. In later Hebrew, however, it means, to be defiled; to be polluted,

Daniel 11:40 — And at the time of the end - See Daniel 11:35. The “time of the end” must properly denote the end or consummation of the series of events under consideration, or the matter in hand, and properly and obviously means here the end or consummation of the transactions which had been referred to in the

Daniel 2:40 — Alexander. out of which they arose. Compare Daniel 8:21-22. It was true, however, of the Roman power, that it was so much superior to all its predecessors in power, that it might well be represented by iron in comparison with brass, silver, and gold.(5) The fourth monarchy represented in Nebuchadnezzars dream is evidently the same which is represented by the fourth beast in Daniel 7:7-8, Daniel 7:23, Daniel 7:25. But it will appear, from the exposition of that chapter, that the reference there is

Hosea 12:9 — completion; nor could they themselves complete it. Enemies, more powerful than they, had to be dispossessed; “the great and terrible wilderness, the fiery serpents and scorpions, and the land of exceeding drought, where was no water” Deuteronomy 8:15, had to be surmounted; no food was there, no water, for so vast a multitude. It was a time of the visible presence of God. He promised; “I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared” Exodus

Hosea 6:11 — which is ripe and ready to be cut down, then it is a symbol of their being ripe in sin, ready for punishment, to be cut off by God’s judgments. In this sense, it is said of Babylon, “Yet a little while, and the time of her harvest shall come” Jeremiah 51:33; and of the pagan, “put ye in the sickle, for their harvest is ripe, for their wickedness is great” Joel 3:13; and of the whole earth, “the harvest of the earth is ripe” Revelation 14:15. Here God must be speaking of a “harvest,” which he willed

Joel 2:11 — the army of God and His camp, in that they do the Will of God.”The Day of the Lord, is great and terrible - Of which it is written, elsewhere, “to what end do ye desire the Day of the Lord? it is darkness and not light and very terrible” (from Amos 5:18), and few or none can abide it, but will furnish some ground of severity against himself.

Micah 7:10 — “sit in darkness and in the shadow of death” Psalms 107:10, and “my feet stumble upon the dark mountains” Jeremiah 13:16, yet “to them who sit in the region and shadow of death, light is sprung up” Isaiah 9:2, and “light shineth in darkness” John 1:5, and “the Lord is my light, and my salvation; whom then shall I fear”? Psalms 27:1. and I will speak to Him and will say, “Thy word is a lamp unto my feet, and a light unto my path” Psalms 119:105 “He draweth me from the darkness of ignorance and from

Habakkuk 3:13 — bounded; Thou art without change; but by showing Thy power, and doing something anew openly.For the salvation of thy people even for salvation with Thine anointed - The English Version is doubtless right. So Aquila, although a Jew rendered, and the 5th Version. The 6th, a Christian, translated, “Thou wentest forth to save Thy people through Jesus, Thy Christ.” So also the Vulgate and other old Jewish authorities. Rachmon (in Martini Pug. Fid. f. 534.). notes “that the word (את 'êth) means “with,”

Zechariah 9:17 — knowledge; all things perfect, their perfection; all things in any wise good, their goodness.”The beauty of God - Belongs rather to the beatific vision. Yet David speaks of the Beauty of Christ, “Thou art exceeding fairer then the children of men” Psalms 45:2; and Isaiah says, “Thine eyes shall behold the King in His beauty” Isaiah 33:17. But the Beauty of God “eye hath not seen nor ear heard nor can heart of man conceive.” Here, on earth, created beauty can, at least when suddenly seen, hold the frame

Matthew 26:17-19 — See also Mark 14:12-16; Luke 22:7-13.Matthew 26:17The first day ... - The feast continued “eight” days, including the day on which the paschal lamb was killed and eaten, Exodus 12:15. That was the fourteenth day of the month Abib, answering to parts of our March and April.Of unleavened bread - Called so because during those eight days no bread made with yeast or leaven was allowed to be eaten. Luke says, “in which the passover must

Matthew 4:24 — represented as going out of the persons possessed, and entering the bodies of others, Matthew 8:32. Jesus spake to them, and asked their name, and they answered him. He threatened them, commanded them to be silent, to depart, and not to return, Mark 1:25; Mark 5:8; Mark 9:25. Those possessed are said “to know Christ; to be acquainted with the Son of God,” Luke 4:34; Mark 1:24. This could not be said of diseases. The early fathers of the Church interpreted these passages in the same way. They derived

Acts 4:20 — For ... - This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received a direct and solemn command Mark 16:15 to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach. See 1 Corinthians 9:16. Compare Jeremiah 20:9; Acts 18:5; Job 32:18-19; Psalms 39:1-3.It has already been remarked that these two verses contain an

1 Corinthians 1:17 — not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves.(4) They had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation.(5) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine

2 Corinthians 7:1 — kept holy - all such passions and appetites as the Holy Spirit of God would not produce.And spirit - By “filthiness of the spirit,” the apostle means, probably, all the thoughts or mental associations that defile the man. Thus, the Saviour Matthew 15:19 speaks of evil thoughts, etc. that proceed out of the heart, and that pollute the man. And probably Paul here includes all the sins and passions which pertain particularly to mind or to the soul rather than to carnal appetites, such as the desire

Philippians 1:21 — there would be an advantage in dying above that of living. Important benefits would result to him personally, should he die; and the only reason why he should wish at all to live was, that he might be the means of benefiting others; Philippians 1:24-25. But how would it be gain to die? What advantage would there be in Paul’s circumstances? What in ours? It may be answered, that it will be gain for a Christian to die in the following respects:(1) He will be then freed from sin. Here it is the source

Philippians 2:13 — which is agreeable to him, or leads them to “will and to do” that which is in accordance with his own will. The word rendered “good pleasure” - εὐδοκία eudokia - means “delight, good-will, favor;” then “good pleasure, purpose, will;” see Ephesians 1:5; 2 Thessalonians 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead people to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should

Colossians 1:16 — applied to the angels? Has Christ created them anew? Has he changed their nature and character? Good angels cannot need a spiritual renovation; and Christ did not come to convert fallen angels, and to bring them into harmony with the rest of the universe.(5) The phrase here employed, of “creating all things in heaven and on earth,” is never used elsewhere to denote a moral or spiritual creation. It appropriately expresses the creation of the universe. It is language strikingly similar to that used by Moses,

Hebrews 12:2 — allusion to the Grecian games which the apostle had commenced in the previous verse. The word “author” - ἀρχηγὸν archēgon - (marg. beginner) - means properly the source, or cause of anything; or one who makes a beginning. It is rendered in Acts 3:15; Acts 5:31, “Prince”; in Hebrews 2:10, “Captain”; and in the place before us, “Author.”It does not occur elsewhere in the New Testament. The phrase “the beginner of faith,” or the leader on of faith, would express the idea. He is at the head of all

1 Peter 4:7 — hand,” (ἤγγικε ēngike,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Matthew 21:1; Mark 11:1; Luke 7:12; Luke 15:25; Luke 18:35, Luke 18:40; Luke 19:29, Luke 19:37, Luke 19:41; Luke 24:15; Acts 9:3; Acts 10:9; Acts 21:33; in the latter sense, as referring to time as being near, see Matthew 3:2; Matthew 4:17; Matthew 10:7; Matthew 21:34; Matthew 26:45; Mark 1:15;

1 John 2:19 — be seen and known that they were not true Christians, or in order that their real character might be developed. It was desirable that this should be done: (a)In order that the church might be purified from their influence - compare the notes at John 15:2; (b)In order that it might not be responsible for their conduct, or reproached on account of it; (c)In order that their real character might be developed, and they might themselves see that they were not true Christians; (d)In order that, being seen