Bible Commentaries

Psalms 106:5 — 5. see the good—participate in it (Psalms 37:13). thy chosen—namely, Israel, God's elect (Isaiah 43:20; Isaiah 45:4). As God seems to have forgotten them, they pray that He would "remember" them with the favor which belongs to His own people, and which once they had enjoyed. thine inheritance— (Deuteronomy 9:29; Deuteronomy 32:9).

Psalms 119:147 — 147. prevented—literally, "came before," anticipated not only the dawn, but even the usual periods of the night; when the night watches, which might be expected to find me asleep, come, they find me awake (Psalms 63:6; Psalms 77:4; Lamentations 2:19). Such is the earnestness of the desire and love for God's truth.

Psalms 119:62 — 62. At midnight—HENGSTENBERG supposes a reference to the time when the Lord went forth to slay the Egyptian first-born (Exodus 11:4; Exodus 12:29; compare Exodus 12:29- :). But it rather refers to the Psalmist's own praises and prayers in the night time. Compare Paul and Silas (Exodus 12:29- :; compare Psalms 63:6).

Song of Solomon 4:7 — 7. Assurance that He is going from her in love, not in displeasure (John 16:6; John 16:7). all fair—still stronger than Song of Solomon 1:15; Song of Solomon 4:1. no spot—our privilege (Ephesians 5:27; Colossians 2:10); our duty (2 Corinthians 6:17; Judges 1:23; James 1:27).

Isaiah 37:28 — 28. abode—rather, "sitting down" (Psalms 139:2). The expressions here describe a man's whole course of life (Deuteronomy 6:7; Deuteronomy 28:6; 1 Kings 3:7; Psalms 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Isaiah 37:4).

Isaiah 42 overview — CHAPTER 42 :-. MESSIAH THE ANTITYPE OF CYRUS. God's description of His character (Isaiah 42:1-4). God addresses Him directly (Isaiah 42:1-23.42.4- :). Address to the people to attend to the subject (Isaiah 42:8; Isaiah 42:9). Call to all, and especially the exile Jews to rejoice in the coming deliverance (Isaiah 42:9- :).

Isaiah 5:20 — 20. Fourth Woe—against those who confound the distinctions of right and wrong (compare :-), "reprobate," Greek, "undiscriminating: the moral perception darkened." bitter . . . sweet—sin is bitter (Jeremiah 2:19; Jeremiah 4:18; Acts 8:23; Hebrews 12:15); though it seem sweet for a time (Proverbs 9:17; Proverbs 9:18). Religion is sweet (Proverbs 9:18- :).

Jeremiah 37:13 — 13. ward—that is, the "guard," or "watch." Hananiah—whose death Jeremiah predicted (Jeremiah 28:16). The grandson in revenge takes Jeremiah into custody on the charge of deserting ("thou fallest away," Jeremiah 38:19; Jeremiah 52:15; 1 Samuel 29:3) to the enemy. His prophecies gave color to the charge (Jeremiah 21:9; Jeremiah 38:4).

Jeremiah 39:17 — 17. the men of whom thou art afraid— (Jeremiah 38:1; Jeremiah 38:4-6). The courtiers and princes hostile to thee for having delivered Jeremiah shall have a danger coming so home to themselves as to have no power to hurt. Heretofore intrepid, he was now afraid; this prophecy was therefore the more welcome to him.

Jeremiah 42:4 — 4. I have heard—that is, I accede to your request. your God—Being His by adoption, ye are not your own, and are bound to whatever He wills (Exodus 19:5; Exodus 19:6; 1 Corinthians 6:19; 1 Corinthians 6:20). answer you—that is, through me. keep nothing back— (1 Samuel 3:18; Acts 20:20).

Jeremiah 5:22 — 22. sand—Though made up of particles easily shifting about, I render it sufficient to curb the violence of the sea. Such is your monstrous perversity, that the raging, senseless sea sooner obeys Me, than ye do who profess to be intelligent [CALVIN], (Job 26:10; Job 38:10; Job 38:11; Proverbs 8:29; Revelation 15:4).

Jeremiah 5:3 — 3. eyes upon the truth— (Deuteronomy 32:4; 2 Chronicles 16:9). "Truth" is in contrast with "swear falsely" (2 Chronicles 16:9- :). The false-professing Jews could expect nothing but judgments from the God of truth. stricken . . . not grieved— (Jeremiah 2:30; Isaiah 1:5; Isaiah 9:13). refused . . . correction— (Jeremiah 7:28; Zephaniah 3:2).

Ezekiel 2:4 — 4. impudent—literally, "hard-faced" (Ezekiel 3:7; Ezekiel 3:9). children—resumptive of "they" (Ezekiel 2:3); the "children" walk in their "fathers'" steps. I . . . send thee—God opposes His command to all obstacles. Duties are ours; events are God's. Thus saith the Lord God—God opposes His name to the obstinacy of the people.

Ezekiel 23:41 — 41. bed—divan. While men reclined at table, women sat, as it seemed indelicate for them to lie down (Amos 6:4) [GROTIUS]. table—that is, the idolatrous altar. mine incense—which I had given thee, and which thou oughtest to have offered to Me (Ezekiel 16:18; Ezekiel 16:19; Hosea 2:8; compare Hosea 2:8- :).

Daniel 6:13 — 13. That Daniel—contemptuously. of . . . captivity of Judah—recently a captive among thy servants, the Babylonians—one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services. regardeth not thee—because he regarded God (Acts 4:19; Acts 5:29).

Amos 8:4 — 4. Hear—The nobles needed to be urged thus, as hating to hear reproof. swallow up the needy—or, "gape after," that is, pant for their goods; so the word is used, Job 7:2, Margin. to make the poor . . . to fail—"that they (themselves) may be placed alone in the midst of the earth" (Isaiah 5:8).

Zechariah 2:3 — 3. angel that talked with me . . . another angel—The interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (Zechariah 2:4). Those who perform God's will must not merely creep, nor walk, but run with alacrity. went forth—namely, from me (Zechariah). went out—from the measuring angel.

Acts 10:48 — 48. he commanded them to be baptized—not doing it with his own hands, as neither did Paul, save on rare occasions ( :-; compare Acts 2:38; John 4:2). prayed . . . him to tarry certain days—"golden days" [BENGEL], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse.

Acts 4:4 — 4. the number of the men—or males, exclusive of women; though the word sometimes includes both. about five thousand—and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.

Acts 6:2 — 2-4. the multitude—the general body of the disciples. It is not reason—The word expresses dislike; that is "We cannot submit." to leave the word of God—to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty. to serve tables—oversee the distribution of provisions.