Bible Commentaries

2 Chronicles 19:5 — 5-7. he set judges in the land—There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on :-). :-. TO THE PRIESTS AND LEVITES.

Job 25:5 — 5. "Look up even unto the moon" (Job 15:15). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and the angels, of which the stars are emblems (Job 4:18; Revelation 9:1), are imperfect in His sight. Theirs is the light and purity but of creatures; His of the Creator.

Job 28:5 — 5. Its fertile surface yields food; and yet "beneath it is turned up as it were with fire." So PLINY [Natural History, 33] observes on the ingratitude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining [UMBREIT]. English Version is simpler, which means precious stones which glow like fire; and so :- follows naturally ( :-).

Job 31:24 — 24, 25. Job asserts his freedom from trust in money (1 Timothy 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (Colossians 3:5). In Job 31:26; Job 31:27 he passes to overt idolatry.

Job 5:13 — 13. Paul ( :-) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (Psalms 9:15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5:14; Esther 7:10). the wise—that is, "the cunning." is carried headlong—Their scheme is precipitated before it is ripe.

Job 5:5 — 5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, "is growing among thorns," :-), the hungry gleaner does not grudge the trouble of even taking it away, so clean swept away is the harvest of the wicked. the robber—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.

Psalms 104:6 — 6-9. These verses rather describe the wonders of the flood than the creation (Genesis 7:19; Genesis 7:20; 2 Peter 3:5; 2 Peter 3:6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psalms 76:6; Isaiah 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.

Psalms 89:28 — 28-37. This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force (Psalms 72:5; Psalms 72:7; Psalms 72:17).

Psalms 89:36 — 28-37. This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force (Psalms 72:5; Psalms 72:7; Psalms 72:17).

Ecclesiastes 1:14 — 14. The reason is here given why investigation into man's "works" is only "sore travail" (Ecclesiastes 1:13); namely, because all man's ways are vain (Ecclesiastes 1:13- :) and cannot be mended (Ecclesiastes 1:13- :). vexation of—"a preying upon" the Spirit—MAURER translates; "the pursuit of wind," as in Ecclesiastes 5:16; Hosea 12:1, "Ephraim feedeth on wind." But old versions support the English Version.

Ecclesiastes 11:5 — 5. spirit—How the soul animates the body! Thus the transition to the formation of the body "in the womb" is more natural, than if with MAURER we translate it "wind" (Ecclesiastes 1:6; John 3:8). bones . . . grow— (Job 10:8; Job 10:9; Psalms 139:15; Psalms 139:16). knowest not the works of God— (Ecclesiastes 3:11; Ecclesiastes 8:17; Ecclesiastes 9:12).

Ecclesiastes 4:5 — 5. Still the fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (Proverbs 6:10; Proverbs 24:33), living on the means he wrongfully wrests from others; for such a one eateth his own flesh—that is, is a self-tormentor, never satisfied, his spirit preying on itself (Isaiah 9:20; Isaiah 49:26).

Ecclesiastes 5:2 — 2. rash—opposed to the considerate reverence ("keep thy foot," :-). This verse illustrates :-, as to prayer in the house of God ("before God," Isaiah 1:12); so Isaiah 1:12- : as to vows. The remedy to such vanities is stated (Ecclesiastes 5:6). "Fear thou God." God is in heaven—Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

Ecclesiastes 7:3 — 3. Sorrow—such as arises from serious thoughts of eternity. laughter—reckless mirth (Ecclesiastes 2:2). by the sadness . . . better— (Psalms 126:5; Psalms 126:6; 2 Corinthians 4:17; Hebrews 12:10; Hebrews 12:11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Hebrews 12:11- :); but the parallel clause supports English Version.

Isaiah 13:8 — 8. pangs—The Hebrew means also a "messenger." HORSLEY, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." MAURER agrees with English Version, literally, "they shall take hold of pangs and sorrows." woman . . . travaileth— (1 Thessalonians 5:3). amazed—the stupid, bewildered gaze of consternation. faces . . . flames—"their visages have the livid hue of flame" [HORSLEY]; with anguish and indignation.

Isaiah 29:14 — 14. (Habakkuk 1:5; Acts 13:41). The "marvellous work" is one of unparalleled vengeance on the hypocrites: compare "strange work," Acts 13:41- :. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, that is, shall no longer appear, so as to help the nation in its distress (compare 1 Corinthians 1:19).

Isaiah 29:19 — 19. meek—rather, the afflicted godly: the idea is, virtuous suffering (Isaiah 61:1; Psalms 25:9; Psalms 37:11) [BARNES]. poor among men—that is, the poorest of men, namely, the pious poor. rejoice—when they see their oppressors punished (Isaiah 29:20; Isaiah 29:21), and Jehovah exhibited as their protector and rewarder (Isaiah 29:22-24; Isaiah 41:17; James 2:5).

Isaiah 35:2 — 2. glory of Lebanon—its ornament, namely, its cedars ( :-). excellency of Carmel—namely, its beauty. Sharon—famed for its fertility. see . . . glory of the Lord . . . excellency— (Isaiah 40:5; Isaiah 40:9). While the wilderness which had neither "glory" nor "excellency" shall have both "given to it," the Lord shall have all the "glory" and "excellency" ascribed to Him, not to the transformed wilderness (Isaiah 40:9- :).

Judges 5:17 — 17, 18. Gilead abode beyond Jordan—that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Judges 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.

2 Samuel 6:11 — 11. Obed-edom the Gittite—a Levite (1 Chronicles 15:18; 1 Chronicles 15:21; 1 Chronicles 15:24; 1 Chronicles 16:5; 1 Chronicles 26:4). He is called a Gittite, either from his residence at Gath, or more probably from Gath-rimmon, one of the Levitical cities (Joshua 21:24; Joshua 21:25). Joshua 21:25- :. DAVID AFTERWARDS BRINGS THE ARK TO ZION.