Bible Commentaries

Job 15:25 — 25. stretcheth . . . hand—wielding the spear, as a bold rebel against God (Job 9:4; Isaiah 27:4).

Job 25:1-6 — también en la tierra. El Espíritu Santo aquí anticipó varias verdades del evangelio ( Colosenses 1:20; Efesios 1:10). 3. ejércitos—Angeles y estrellas ( Isaías 20:26; Jeremias 33:22; Génesis 15:5; innúmeras, Daniel 7:10). su luz—( Santiago 1:17.) 4. ( Santiago 4:17; Santiago 14:4; Santiago 15:14.) 5. “He aquí que ni aun la misma luna” al v. 5 equivale 15:15 “Estrellas” aquí corresponde a “santos” (ángeles) en el 15:15; “la luna”, a “los cielos” en 15:15. Hasta las “estrellas” que son los objetos

Psalms 123:1 — 1. (Compare :-). thou that dwellest—literally, "sittest as enthroned" (compare Psalms 2:4; Psalms 113:4; Psalms 113:5).

Psalms 15:4 — 4. Love and hate are regulated by a regard to God. sweareth . . . hurt—or what so results (compare Leviticus 5:4).

Psalms 25:1 — 1. lift up my soul— (Psalms 24:4; Psalms 86:4), set my affections (compare Colossians 3:2).

Psalms 32:3 — 3, 4. A vivid description of felt, but unacknowledged, sin. When—literally, "for," as in Psalms 32:4.

Psalms 80:6 — 6. strife—object or cause of (Isaiah 9:11). On last clause compare Psalms 79:4; Ezekiel 36:4.

Proverbs 9:4 — 4-6. (Compare Proverbs 1:4; Proverbs 6:32). Wisdom not only supplies right but forbids wrong principles.

Isaiah 62:4 — 4. be termed—be "forsaken," so as that that term could be applicable to thee. Hephzi-bah— ( :-), the name of Hezekiah's wife, a type of Jerusalem, as Hezekiah was of Messiah (Isaiah 32:1): "my delight is in her." Beulah—"Thou art married." See the

Jeremiah 10:23 — 23. Despairing of influencing the people, he turns to God. way of man not in himself— (Proverbs 16:1; Proverbs 20:24; James 4:13; James 4:14). I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah identifying himself with his people) is not at his own discretion, but is overruled by Thee (James 4:14- :; compare Jeremiah 10:19). that walketh—when

Jeremiah 27:5 — 5. God here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead [CALVIN]. God's mention of His supreme power is in order to refute the pride of those who rely on their own power (Isaiah 45:12). given it unto whom it seemed meet unto me— (Psalms 115:15; Psalms 115:16; Daniel 4:17; Daniel 4:25; Daniel 4:32). Not for his merits, but of My own sole good pleasure [ESTIUS].

Zechariah 14:11 — 11. no more utter destruction— (Jeremiah 31:40). Literally, "no more curse" (Revelation 22:3; compare Malachi 4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Malachi 4:6- :), peace (Isaiah 2:4), honor (Isaiah 60:14-16), righteous

Zechariah 4:11 — 11, 12. Zechariah three times (Zechariah 4:4; Zechariah 4:11; Zechariah 4:12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches"

Mark 4:4 — 4. And it came to pass, as he sowed, some fell by the wayside—by the side of the hard path through the field, where the soil was not broken up. and the fowls of the air came and devoured it up—Not only could the seed not get beneath the surface, but "it was trodden down" (Luke 8:5), and afterwards picked up and devoured by the fowls. What means this? See on Luke 8:5- :. Second Case: THE STONY or rather, ROCKY GROUND. (Mark 4:5; Mark 4:16).

Acts 10:37 — 37. That word . . . ye how—The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them. which was published throughout all Judea, and began from Galilee—(See Luke 4:14; Luke 4:37; Luke 4:44; Luke 7:17; Luke 9:6; Luke 23:5). after the baptism which John preached—(See on Acts 1:22).

2 Corinthians 1:4 — 4. us—idiomatic for me (1 Thessalonians 2:18). that we may . . . comfort them which are in any trouble—Translate, as the Greek is the same as before, "tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred

2 Corinthians 3:18 — 18. But we all—Christians, as contrasted with the Jews who have a veil on their hearts, answering to Moses' veil on his face. He does not resume reference to ministers till 2 Corinthians 4:1. with open face—Translate, "with unveiled face" (the veil being removed at conversion): contrasted with "hid" (2 Corinthians 4:1- :). as in a glass—in a mirror, namely, the Gospel which reflects the glory of God and Christ (2 Corinthians 4:4;

1 Thessalonians 2:12 — 12. worthy of God—"worthy of the Lord" ( :-); "worthily of the saints" ( :-, Greek): ". . . of the Gospel" ( :-) ". . . of the vocation wherewith ye are called" (Ephesians 4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (Ephesians 4:1- :). The Greek article is emphatical, "Worthy of THE God who is calling you." hath called—So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who

1 Timothy 2:5 — in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Romans 3:30; Galatians 3:20); therefore all are to be prayed for. 1 Timothy 2:4; 1 Timothy 2:5 is proved from 1 Timothy 2:4; 1 Timothy 2:5; 1 Timothy 2:1; 1 Timothy 2:4. The one God is common to all (Isaiah 45:22; Acts 17:26). The one Mediator is mediator between God and all men potentially (Romans 3:29; Ephesians 4:5; Ephesians

Revelation 16:5 — and ANDREAS. and shalt be—A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Revelation 1:4; Revelation 1:8; Revelation 4:8 is here and in Revelation 4:8- : omitted. judged thus—literally, "these things." "Thou didst inflict this judgment."