Bible Commentaries

1 Kings 18:19 — 19. gather . . . the prophets of Baal . . . the prophets of the groves—From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command. which eat at Jezebel's table—that is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on :- and 1 Kings 4:22). They were the priests of Astarte, the Zidonian goddess.

2 Kings 7:3 — 3. there were four leprous men—The account of the sudden raising of the siege and the unexpected supply given to the famishing inhabitants of Samaria, is introduced by a narrative of the visit and discovery, by these poor creatures, of the extraordinary flight of the Syrians. leprous men at the entering in of the gate—living, perhaps, in some lazar house there (Leviticus 13:4-6; Numbers 5:3).

2 Kings 8:11 — 11. he settled his countenance stedfastly until he was ashamed—that is, Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known. The deep emotions of Elisha were justified by the horrible atrocities which, too common in ancient warfare, that successful usurper committed in Israel (2 Kings 10:32; 2 Kings 13:3; 2 Kings 13:4; 2 Kings 13:22).

1 Chronicles 23:4 — 4. twenty and four thousand were to set forward the work of the house of the Lord—They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinim and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are here specified.

2 Chronicles 28:1 — 1-4. Ahaz was twenty years old—(See on :-). This prince, discarding the principles and example of his excellent father, early betrayed a strong bias to idolatry. He ruled with an arbitrary and absolute authority, and not as a theocratic sovereign: he not only forsook the temple of God, but embraced first the symbolic worship established in the sister kingdom, and afterwards the gross idolatry practised by the Canaanites.

Job 1:4 — 4. every one his day—namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

Job 28:18 — 18. Red coral ( :-). pearls—literally, "what is frozen." Probably crystal; and :- will then be glass. rubies—UMBREIT translates "pearls" (see Lamentations 4:1; Proverbs 3:15). The Urim and Thummim, the means of consulting God by the twelve stones on the high priest's breastplate, "the stones of the sanctuary" (Proverbs 3:15- :), have their counterpart in this chapter; the precious stones symbolizing the "light" and "perfection" of the divine wisdom.

Job 29:25 — 25. I chose out their way—that is, I willingly went up to their assembly (from my country residence, Job 29:7). in the army—as a king supreme in the midst of his army. comforteth the mourners—Here again Job unconsciously foreshadows Jesus Christ (Isaiah 61:2; Isaiah 61:3). Job's afflictions, as those of Jesus Christ, were fitting him for the office hereafter (Isaiah 50:4; Hebrews 2:18).

Job 38:24 — 24. is . . . parted—parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the earth, ninety millions of miles, in eight minutes. which scattereth—rather, "And by what way the east wind (personified) spreads (scattereth) itself." The light and east wind are associated together, as both come from one quarter, and often arise together (Jonah 4:8).

Psalms 132:6 — 6. These may be the "words of David" and his pious friends, who, at Ephratah—or Beth-lehem (Genesis 48:7), where he once lived, may have heard of the ark, which he found for the first time in the fields of the wood—or, Jair, or Kirjath-jearim ("City of woods") (1 Samuel 7:1; 2 Samuel 6:3; 2 Samuel 6:4), whence it was brought to Zion.

Psalms 27:4 — 4, 5. The secret of his confidence is his delight in communion with God (Psalms 16:11; Psalms 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Psalms 23:6- :). There he is safe (Psalms 31:21; Psalms 61:5). The figure is changed in the last clause, but the sentiment is the same.

Psalms 31:5 — 5, 6. commit my spirit—my life, or myself. Our Saviour used the words on the Cross [ :-], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare Deuteronomy 32:21; 1 Corinthians 8:4).

Psalms 36:2 — 2-4. This reflection detailed. until his iniquity—literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it—"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.

Psalms 84:6 — 6. valley of Baca—or, "weeping." Through such, by reason of their dry and barren condition, the worshippers often had to pass to Jerusalem. As they might become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, refreshes and revives the hearts of His people, so that for sorrows they have "rivers of delight" (Psalms 36:8; Psalms 46:4).

Proverbs 31:3 — 3-9. Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence. strength—mental and bodily resources for health and comfort. thy ways—or course of life. to that . . . kings—literally, "to the destroying of kings," avoid destructive pleasures (compare Proverbs 5:9; Proverbs 7:22; Proverbs 7:27; Hosea 4:11).

Ecclesiastes 11:4 — 4. Therefore sow thy charity in faith, without hesitancy or speculation as to results, because they may not seem promising (Ecclesiastes 9:10). So in Ecclesiastes 11:1, man is told to "cast his bread corn" on the seemingly unpromising "waters" (Psalms 126:5; Psalms 126:6). The farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds.

Isaiah 10:29 — 29. passage—the jaws of the wady or defile at Michmash (1 Samuel 13:23; 1 Samuel 14:4; 1 Samuel 14:5). lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them. Ramah—near Geba; seven miles from Jerusalem. Gibeah of Saul—his birthplace and residence, in Benjamin (1 Samuel 14:5- :), distinct from Gibeah of Judah (1 Samuel 14:5- :).

Isaiah 15:4 — 4. Heshbon—an Amorite city, twenty miles east of Jordan; taken by Moab after the carrying away of Israel (compare :-). Elealeh—near Heshbon, in Reuben. Jahaz—east of Jordan, in Reuben. Near it Moses defeated Sihon. therefore—because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry. life, &c.—rather, "his soul is grieved" ( :-) [MAURER].

Isaiah 29:4 — 4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers ( :-), faint and shrill, as the voice of the dead was supposed to be. Ventriloquism was doubtless the trick caused to make the voice appear to come from the earth ( :-). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them!

Ruth 2:4 — 4. Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you—This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.