Bible Commentaries

Jeremiah 19:13 — 13. shall be defiled—with dead bodies (Jeremiah 19:12; 2 Kings 23:10). because of all the houses—Rather, (explanatory of the previous "the houses . . . and . . . houses"), "even all the houses," c. [CALVIN]. roofs—being flat, they were used as high places for sacrifices to the sun and planets (Jeremiah 32:29 2 Kings 23:11; 2 Kings 23:12; Zephaniah 1:5). The Nabateans, south and east of the Dead Sea, a nation most friendly to the Jews, according to STRABO, had the same usage.

Jeremiah 48:17 — 17. bemoan—Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities. all ye that know his name—those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near. strong staff . . . rod—Moab is so called as striking terror into and oppressing other peoples (Isaiah 9:4; Isaiah 14:4; Isaiah 14:5); also because of its dignity and power (Psalms 110:2; Zechariah 11:7).

Jeremiah 51:39 — 39. In their heat I will make their feasts—In the midst of their being heated with wine, I will give them "their" potions,—a very different cup to drink, but one which is their due, the wine cup of My stupefying wrath (Jeremiah 25:15; Jeremiah 49:12; Isaiah 51:17; Lamentations 4:21). rejoice, and sleep . . . perpetual, c.—that they may exult, and in the midst of their jubilant exultation sleep the sleep of death (Jeremiah 51:57 Isaiah 21:4; Isaiah 21:5).

Ezekiel 1:16 — 16. appearance . . . work—their form and the material of their work. beryl—rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest (Exodus 28:20; Song of Solomon 5:14; Daniel 10:6). four had one likeness—The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.

Ezekiel 17:5 — 5. seed of the land—not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family. in a fruitful field—literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family. as a willow—derived from a Hebrew root, "to overflow," from its fondness for water (Isaiah 44:4). Judea was "a land of brooks of water and fountains" (Isaiah 44:4- :; compare John 3:23).

Ezekiel 25:5 — 5. Rabbah—meaning "the Great," Ammon's metropolis. Under the Ptolemies it was rebuilt under the name Philadelphia; the ruins are called Amman now, but there is no dwelling inhabited. Ammonites—that is, the Ammonite region is to be a "couching place

Daniel 3:5 — 5. cornet—A wind instrument, like the French horn, is meant. flute—a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end. sackbut—a triangular stringed instrument, having short strings, the sound being on a high sharp

Daniel 5:30 — 30. HERODOTUS and XENOPHON confirm Daniel as to the suddenness of the event. Cyrus diverted the Euphrates into a new channel and, guided by two deserters, marched by the dry bed into the city, while the Babylonians were carousing at an annual feast to the gods. See also Isaiah 21:5; Isaiah 44:27; Jeremiah 50:38; Jeremiah 50:39; Jeremiah 51:36. As to Belshazzar's being slain, compare Isaiah 14:18-20; Isaiah 21:2-9; Jeremiah 50:29-35; Jeremiah 51:57.

Daniel 7:22 — 22. Ancient of days came—The title applied to the Father in :- is here applied to the Son; who is called "the everlasting Father" (Isaiah 9:6). The Father is never said to "come"; it is the Son who comes. judgment was given to . . . saints—Judgment includes rule; "kingdom" in the end of this verse (1 Corinthians 6:2; Revelation 1:6; Revelation 5:10; Revelation 20:4). Christ first receives "judgment" and the "kingdom," then the saints with Him (Daniel 7:13; Daniel 7:14).

Daniel 9:13 — 13. yet made we not our prayer before—literally, "soothed not the face of." Not even our chastisement has taught us penitence (Isaiah 9:13; Jeremiah 5:3; Hosea 7:10). Diseased, we spurn the healing medicine. that we might turn, c.—Prayer can only be accepted when joined with the desire to turn from sin to God (Psalms 66:18 Proverbs 28:9). understand thy truth—"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [CALVIN]. Thy law (Daniel 8:12), [MAURER].

Hosea 8:7 — calves for good harvests (compare Hosea 2:8); the result being that God will make them "reap no stalk," that is, "standing corn." Also, the phraseology proverbially means that all their undertakings shall be profitless (Proverbs 11:29; Ecclesiastes 5:16). the bud—or, "growth." strangers—foreigners (Hosea 7:9).

Zephaniah 3:15 — 15. The cause for joy: "The Lord hath taken away thy judgments," namely, those sent by Him upon thee. After the taking away of sin ( :-) follows the taking away of trouble. When the cause is removed, the effect will cease. Happiness follows in the wake of holiness. the Lord is in the midst of thee—Though He seemed to desert thee for a time, He is now present as thy safeguard ( :-). not see evil any more—Thou shalt not experience it (Jeremiah 5:12; Jeremiah 44:17).

Malachi 1:14 — 14. deceiver—hypocrite. Not poverty, but avarice was the cause of their mean offerings. male—required by law (Leviticus 1:3; Leviticus 1:10). great King— (Psalms 48:2; Matthew 5:35). my name . . . dreadful among . . . heathen—Even the heathen dread Me because of My judgments; what a reproach this is to you, My people, who fear Me not (Malachi 1:6)! Also it may be translated, "shall be feared among," &c. agreeing with the prophecy of the call of the Gentiles (Malachi 1:6- :).

Malachi 2:4 — 4. ye shall know—by bitter experience of consequences, that it was with this design I admonished you, in order "that My covenant with Levi might be" maintained; that is, that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [MAURER] (compare Malachi 2:5; Malachi 2:6). Malachi's function was that of a reformer, leading back the priests and people to the law (Malachi 4:4).

Matthew 6:5 — 5. And when thou prayest, thou shalt—or, preferably, "when ye pray ye shall." not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets—(See on :-). that they may be seen of men. Verily I say unto you, They have, &c.—The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.

Luke 6:5 — 5. Lord also—rather "even" (as in Matthew 12:8). of the sabbath—as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mark 2:28.) Mark 2:28- :. WITHERED HAND HEALED. (See on Mark 2:28- : and Mark 3:1-7.)

John 8:4 — 4, 5. woman . . . in adultery . . . Moses . . . commanded . . . should be stoned—simply put to death (Deuteronomy 22:22), but in aggravated cases, at least in later times, this was probably by stoning (Ezekiel 16:40). but what sayest thou—hoping, whatever He might answer, to put Him in the wrong:—if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.

Acts 17:5 — 5-9. the Jews . . . moved with envy—seeing their influence undermined by this stranger. lewd fellows of the baser sort—better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character. gathered a

Acts 17:8 — 5-9. the Jews . . . moved with envy—seeing their influence undermined by this stranger. lewd fellows of the baser sort—better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character. gathered a

Romans 2:5 — 5. treasurest up unto thyself wrath against—rather "in." the day of wrath—that is wrath to come on thee in the day of wrath. What an awful idea is here expressed—that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.