Bible Commentaries

Job 8:5 — 5. seek unto God betimes—early. Make it the first and chief anxiety (Psalms 78:34; Hosea 5:15; Isaiah 26:9; Proverbs 8:17; Proverbs 13:24).

Psalms 9:12 — 12. for blood—that is, murders (Psalms 5:6), including all the oppressions of His people. maketh inquisition—(compare Genesis 9:5). He will avenge their cause.

Proverbs 22:14 — 14. The mouth—or flattering speeches (Proverbs 5:3; Proverbs 7:5) ensnare man, as pits, beasts. God makes their own sin their punishment.

Ecclesiastes 10:19 — and wine maketh their life glad (Ecclesiastes 10:16- :), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Ecclesiastes 10:5; Ecclesiastes 10:6; Ecclesiastes 3:16; Isaiah 1:23; Isaiah 5:23). MAURER takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (Isaiah 5:23- :,

Ecclesiastes 6:2 — 2. for his soul—that is, his enjoyment. God giveth him not power to eat—This distinguishes him from the "rich" man in :-. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (Ecclesiastes 5:8; Ecclesiastes 5:10). stranger—those not akin, nay, even hostile to him (Jeremiah 51:51; Lamentations 5:2; Hosea 7:9). He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills

Jeremiah 11:17 — 17. that planted thee— (Jeremiah 2:21; Isaiah 5:2). against themselves—The sinner's sin is to his own hurt (see on Isaiah 5:2- :).

Jeremiah 14:15 — 15. (Jeremiah 5:12; Jeremiah 5:13). By sword and famine . . . consumed—retribution in kind both to the false prophets and to their hearers (Jeremiah 14:16).

Jeremiah 16:6 — 6. cut themselves—indicating extravagant grief (Jeremiah 41:5; Jeremiah 47:5), prohibited by the law (Leviticus 19:28). bald— (Jeremiah 7:29; Isaiah 22:12).

Jeremiah 4:27 — 27. full end—utter destruction: I will leave some hope of restoration (Jeremiah 5:10; Jeremiah 5:18; Jeremiah 30:11; Jeremiah 46:28; compare Jeremiah 46:28- :).

Jeremiah 50:15 — 15. Shout—Inspirit one another to the onset with the battle cry. given . . . hand—an idiom for, "submitted to" the conquerors ( :-, Margin; Lamentations 5:6). as she hath done, do unto her—just retribution in kind. She had destroyed many, so must she

Micah 7:18 — it unpunished, as a traveller passes by what he chooses not to look into (Proverbs 19:11). Contrast Amos 7:8, and "mark iniquities," Psalms 130:3. the remnant—who shall be permitted to survive the previous judgment: the elect remnant of grace (Micah 4:7; Micah 5:3; Micah 5:7; Micah 5:8). retaineth not . . . anger— (Psalms 103:9). delighteth in mercy—God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.

Zechariah 14:6 — 6. light . . . not . . . clear . . . dark—JEROME, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (Amos 5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare Amos 5:18- :). CALVIN translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly

John 9:16 — 16, 17. This man is not of God, c.—(See on John 5:9 John 5:9- :). Others said, &c.—such as Nicodemus and Joseph.

Acts 17:31 — language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [BENGEL]. by that man whom he hath ordained—compare John 5:22; John 5:23; John 5:27; Acts 10:42. whereof he hath given assurance unto all men, in that he hath raised him from the dead—the most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.

1 Corinthians 5:10 — 10. Limitation of the prohibition alluded to in 1 Corinthians 5:9. As in dissolute Corinth to "company with no fornicators," c., would be almost to company with none in the (unbelieving) world ye need not utterly ("altogether") forego intercourse with fornicators, c., of the unbelieving world (compare 1 Corinthians

Ephesians 5:12 — 12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ephesians 5:3) in detail the works of darkness, whereas he describes definitely (Ephesians 5:3- :) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses

Ephesians 5:24 — as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in :-, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Ephesians 5:21; Ephesians 5:22) of the Church to Christ, being the prototype of that of the wife to the husband. their own—not in most of the oldest manuscripts, and not needed by the argument. in every thing—appertaining to a husband's legitimate authority;

Philippians 4:11 — "independent of others, and having sufficiency in one's self." But Christianity has raised the term above the haughty self-sufficiency of the heathen Stoic to the contentment of the Christian, whose sufficiency is not in self, but in God (2 Corinthians 3:5; 1 Timothy 6:6; 1 Timothy 6:8; Hebrews 13:5; compare Jeremiah 2:36; Jeremiah 45:5).

Hebrews 7:14 — Lord—the only place where this now common title occurs without "Jesus," or "Christ," except :-. sprang—as a plant, and a branch. Judah— Genesis 49:10; Luke 1:27; Luke 1:39 (Hebron of Judah, where LIGHTFOOT thinks Jesus was conceived) Luke 2:4; Luke 2:5; Revelation 5:5. of which tribe . . . priesthood—"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).

Revelation 13:6 — 6. opened . . . mouth—The usual formula in the case of a set speech, or series of speeches. Revelation 13:6; Revelation 13:7 expand Revelation 13:5. blasphemy—So B and ANDREAS. A and C read "blasphemies." and them—So Vulgate, Coptic, ANDREAS, and PRIMASIUS read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous,