Bible Commentaries

Ecclesiastes 7:2 — 2. Proving that it is not a sensual enjoyment of earthly goods which is meant in Ecclesiastes 3:13; Ecclesiastes 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ecclesiastes 1:4; Ecclesiastes 1:5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."

Ecclesiastes 9:4 — 4. For—rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?" hope—not of mere temporal good (Job 14:7); but of yet repenting and being saved. dog—metaphor for the vilest persons (1 Samuel 24:14). lion—the noblest of animals (Proverbs 30:30). better—as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.

Isaiah 19:3 — 3. spirit—wisdom, for which Egypt was famed (Isaiah 31:2; 1 Kings 4:30; Acts 7:22); answering to "counsel" in the parallel clause. fail—literally, "be poured out," that is, be made void (Acts 7:22- :). They shall "seek" help from sources that can afford none, "charmers," c. (Acts 7:22- :). charmers—literally, "those making a faint sound" the soothsayers imitated the faint sound which was attributed to the spirits of the dead (see on Isaiah 8:19).

Isaiah 29:11 — 11. of all—rather, "the whole vision." "Vision" is the same here as "revelation," or "law"; in :-, the same Hebrew word is translated, "covenant" [MAURER]. sealed— ( :-), God seals up the truth so that even the learned, because they lack believing docility, cannot discern it (Matthew 13:10-17; Matthew 11:25). Prophecy remained comparatively a sealed volume (Daniel 12:4; Daniel 12:9), until Jesus, who "alone is worthy," "opened the seals" (Revelation 5:1-5; Revelation 5:9; Revelation 6:1).

Isaiah 40:31 — 31. mount up— ( :-). Rather, "They shall put forth fresh feathers as eagles" are said to renovate themselves; the parallel clause, "renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so the Septuagint, Vulgate, :-). However, English Version is favored by the descending climax, mount up—run—walk; in every attitude the praying, waiting child of God is "strong in the Lord" (Psalms 84:7; Micah 4:5; Hebrews 12:1).

Isaiah 44:2 — 2. (Isaiah 43:1; Isaiah 43:7). formed . . . from . . . womb—(So Isaiah 44:24; Isaiah 49:1; Isaiah 49:5). The sense is similar to that in Isaiah 1:2, "I have nourished and brought up children." Jesurun—A diminutive term of endearment applied to Israel. The full title of affection was Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, "upright," "perfect" (see on Isaiah 44:4, note on "He that is perfect") [GESENIUS], (Deuteronomy 32:15).

Isaiah 49:1 — 1. O isles—Messiah is here regarded as having been rejected by the Jews (Isaiah 49:4; Isaiah 49:5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea. from the womb— (Isaiah 44:2; Luke 1:31; John 10:36). from . . . bowels . . . mention of my name—His name "Jesus" (that is, God-Saviour) was designated by God before His birth (John 10:36- :).

Isaiah 51:4 — 4. my people—the Jews. This reading is better than that of GESENIUS: "O peoples . . . nations," namely, the Gentiles. The Jews are called on to hear and rejoice in the extension of the true religion to the nations; for, at the first preaching of the Gospel, as

Isaiah 58:4 — 4. ye shall not fast—rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [MAURER] (1 Kings 21:9; 1 Kings 21:12; 1 Kings 21:13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.

Isaiah 66:6 — 6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (Ezekiel 43:1-8; Zechariah 12:2; Zechariah 12:3; Zechariah 14:3; Zechariah 14:19-21). The abrupt language of this verse marks the suddenness with which God destroys the hostile Gentile host outside: as Zechariah 14:19-38.14.21- : refers to the confounding of the unbelieving Jews. voice of noise—that is, the Lord's loud-sounding voice (Psalms 68:33; Psalms 29:3-9; 1 Thessalonians 4:16).

Jeremiah 19:11 — 11. as one breaketh a potter's vessel—expressing God's absolute sovereignty (Jeremiah 18:6; Psalms 2:9; Isaiah 30:14, Margin; Lamentations 4:2; Romans 9:20; Romans 9:21). cannot be made whole again—A broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not identical with the destroyed rebels, but by substituting another generation in their stead [GROTIUS]. no place to bury— (Romans 9:21- :).

Jeremiah 3:4 — 4. from this time—not referring, as MICHAELIS thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means—now at once, now at last. me—contrasted with the "stock" whom they had heretofore called on as "father" (Jeremiah 2:27; Luke 15:18). thou art—rather, "thou wast." guide of . . . youth—that is, husband (Jeremiah 2:2; Proverbs 2:17; Hosea 2:7; Hosea 2:15). Husband and father are the two most endearing of ties.

Jeremiah 31:4 — 4. I will build . . . thou shalt be built—The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (Jeremiah 33:7). adorned with . . . tabrets— (1

Jeremiah 49:31 — 31. wealthy—rather, "tranquil" (1 Chronicles 4:40). neither gates nor bars—The Arabs, lying out of the track of the contending powers of Asia and Africa, took no measures of defense and had neither walled cities nor gates (Ezekiel 38:11). They thought their scanty resources and wilderness position would tempt no foe. alone—separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Numbers 23:9; Deuteronomy 33:28; Micah 7:14).

Lamentations 5:4 — 4. water for money—The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life. our wood—In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.

Ezekiel 13:4 — 4. foxes—which cunningly "spoil the vines" ( :-), Israel being the vineyard (Psalms 80:8-15; Isaiah 5:1-7; Isaiah 27:2; Jeremiah 2:21); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions. in . . . deserts—where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft.

Daniel 6:6 — hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king. live for ever—ARRIAN [Alexander, 4] records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see on Daniel 3:9).

Hosea 4:4 — 4. let no man . . . reprove—Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (Deuteronomy 17:12). They rush on to their own destruction as wilfully as such a one. thy people—the ten tribes of Israel; distinct from Judah (Deuteronomy 17:12- :).

Hosea 7:4 — 4. who ceaseth from raising—rather, "heating" it, from an Arabic root, "to be hot." So the Septuagint. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat that he ceaseth from heating it only from the time that he hath kneaded the dough, until it be leavened; he only needs to omit feeding it during the short period of the fermentation of the bread. Compare :-, "that cannot cease from sin" [HENDERSON].

Hosea 9:12 — 12. Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (Job 27:14). woe . . . to them when I depart—Yet the ungodly in their madness desire God to depart from them (Job 21:14; Job 22:17; Matthew 8:34). At last they know to their cost how awful it is when God has departed (Deuteronomy 31:17; 1 Samuel 28:15; 1 Samuel 28:16; compare Hosea 9:11; 1 Samuel 4:21).