Bible Commentaries

2 Kings 23:6 — 6. brought out the grove—that is, Asherah, the mystic tree, placed by Manasseh in the temple [2 Kings 21:5; 2 Chronicles 33:5], removed by him after his conversion [2 Chronicles 33:5- :], but replaced in the sanctuary by his wicked son Amon [2 Kings 21:20; 2 Kings 21:21]. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powder,

Job 9:5 — 5. and they know not—Hebrew for "suddenly, unexpectedly, before they are aware of it" (Psalms 35:8); "at unawares"; Hebrew, which "he knoweth not of" (Joel 2:14; Proverbs 5:6).

Psalms 77:3 — 3-9. His sad state contrasted with former joys. was troubled—literally, "violently agitated," or disquieted (Psalms 39:6; Psalms 41:5). my spirit was overwhelmed—or, "fainted" (Psalms 107:5; Jonah 2:7).

Ecclesiastes 3:22 — 22. (Compare Ecclesiastes 3:12; Ecclesiastes 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ecclesiastes 5:18- :); not as the anxious money-seeker (Ecclesiastes 2:23; Ecclesiastes 5:10-17). his portion—in

Isaiah 11 overview — national subject, with which he began, but the glories described pertain to Messiah's reign. Hezekiah cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (compare Micah 4:11; Micah 5:1; Micah 5:2; Jeremiah 23:5; Jeremiah 23:6; Jeremiah 33:15; Jeremiah 33:16; Romans 15:12).

Isaiah 34:16 — 16. book of the Lord—the volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (Isaiah 30:8; Daniel 9:2). Seek—(so Isaiah 8:16; Isaiah 8:20; John 5:39; John 7:52). no one . . . fail—of these prophecies (Matthew 5:18). none shall want . . . mate—image from pairing of animals mentioned, Matthew 5:18- : ("mate"); no prediction shall want a fulfilment as its companion. Or rather, "none of these

Jeremiah 8:7 — they are never at rest, yet show a steady sagacity, which God's people do not. times—namely, of migrating, and of returning. my people—This honorable title aggravates the unnatural perversity of the Jews towards their God. know not, c.— (Jeremiah 5:4 Jeremiah 5:5; Isaiah 1:3).

Ezekiel 12:14 — 14. all . . . about him—his satellites: his bodyguard. bands—literally, "the wings" of an army (Isaiah 8:8). draw out . . . sword after them—(See on Ezekiel 5:2; Ezekiel 5:2- :).

Ezekiel 38:17 — 17. thou he of whom I have spoken in old time—Gog, c. are here identified with the enemies spoken of in other prophecies (Numbers 24:17-24 Isaiah 27:1; compare Isaiah 26:20; Isaiah 26:21; Jeremiah 30:23; Jeremiah 30:24; Joel 3:1; Micah 5:5; Micah 5:6; Isaiah 14:12-14; Isaiah 59:19). God is represented as addressing Gog at the time of his assault; therefore, the "old time" is the time long prior, when Ezekiel uttered these prophecies; so, he also, as well as Daniel (Isaiah 59:19- :)

Ezekiel 5:2 — 2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in :- being explained in Ezekiel 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Ezekiel 5:3; Jeremiah 40:6; Jeremiah 52:16). Even of these

John 16:33 — its deadly opposition to those who "are not of the world, but chosen out of the world." So that the "peace" promised was far from an unruffled one. I have overcome the world—not only before you, but for you, that ye may be able to do the same (1 John 5:4; 1 John 5:5).

Acts 2:15 — 15. these are not drunken—meaning, not the Eleven, but the body of the disciples. but the third hour—nine A.M. (see Ecclesiastes 10:16; Isaiah 5:11; 1 Thessalonians 5:17).

1 Corinthians 15:54 — 54. then—not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever. Death is swallowed up in victory—In Hebrew of :-, from

2 Corinthians 5:18 — 18. all—Greek, "THE." things—all our privileges in this new creation (2 Corinthians 5:14; 2 Corinthians 5:15). reconciled us—that is, restored us ("the world," 2 Corinthians 5:15- :) to His favor by satisfying the claims of justice against us. Our position judicially considered in the eye of the law is altered, not as though the mediation

2 Corinthians 5:21 — 21. For—omitted in the oldest manuscripts. The grand reason why they should be reconciled to God, namely, the great atonement in Christ provided by God, is stated without the "for" as being part of the message of reconciliation (2 Corinthians 5:19). he—God. sin—not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used in different senses in the same sentence: not a sinful person, which would be untrue, and would require in the antithesis "righteous

2 Corinthians 7:11 — HOWSON]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [CALVIN]. "Desire" for the presence of Paul, as he had given them the hope of it (1 Corinthians 4:19; 1 Corinthians 16:5) [GROTIUS and ESTIUS]. zeal—for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [BENGEL]. revenge—Translate, "Exacting of punishment" (1 Corinthians 5:2; 1 Corinthians 5:3). Their "carefulness" was

Galatians 2:3 — in vain, that "not even Titus who was with me, who was a Greek (and therefore uncircumcised), was compelled to be circumcised." So the Greek should be translated. The "false brethren," :- ("certain of the sect of the Pharisees which believed," Acts 15:5), demanded his circumcision. The apostles, however, constrained by the firmness of Paul and Barnabas (Galatians 2:5), did not compel or insist on his being circumcised. Thus they virtually sanctioned Paul's course among the Gentiles and admitted his independence

1 Timothy 5:19 — 19. Against an elder—a presbyter of the Church. receive not—"entertain not" [ALFORD]. but before two or three witnesses—A judicial conviction was not permitted in Deuteronomy 17:6; Deuteronomy 19:15, except on the testimony of at least two or three witnesses (compare Matthew 18:16; John 8:17; 2 Corinthians 13:1; 1 John 5:6; 1 John 5:7). But Timothy's entertaining an accusation against anyone is a different case, where the object was not judicially

1 John 1:2 — 2. the life—Jesus, "the Word of life." was manifested—who had previously been "with the Father." show—Translate as in 1 John 1:3, "declare" (compare 1 John 1:5). Declare is the general term; write is the particular (1 John 1:5- :). that eternal life—Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."

1 John 5:17 — 3:4- :). The sin unto death must be one tending "towards" (so the Greek), and so resulting in, death. ALFORD makes it to be an appreciable ACT of sin, namely, the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, 1 John 5:1; 1 John 5:5), 1 John 2:19; 1 John 2:22; 1 John 4:2; 1 John 4:3; 1 John 5:10. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with BENGEL, not merely the act, but also the state of apostasy accompanying