Bible Commentaries

Zephaniah 2:5 — 5. inhabitants of the seacoast—the Philistines dwelling on the strip of seacoast southwest of Canaan. Literally, the "cord" or "line" of sea (compare Jeremiah 47:7; Ezekiel 25:16). the Cherethites—the Cretans, a name applied to the Philistines as sprung from Crete (Deuteronomy 2:23; Jeremiah 47:4; Amos 9:7). Philistine means "an emigrant." Canaan . . . land of the Philistines—They occupied the southwest

Zechariah 9:10 — 10. (Isaiah 2:4; Hosea 2:18; Micah 5:10). Ephraim . . . Jerusalem—the ten tribes, and Judah and Benjamin; both alike to be restored hereafter. speak peace—command it authoritatively. dominion . . . from sea . . . river . . . ends of . . . earth—fulfilling Genesis

Mark 1:30 — 30. But Simon's wife's mother lay sick of a fever—Luke, as was natural in "the beloved physician" (Colossians 4:14), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as GALEN, quoted by WETSTEIN, tells us. and anon—immediately. they tell

Mark 8:4 — 4. From whence can a man satisfy these men with bread here in the wilderness?—Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.

John 13:33 — 33-35. Little children—From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Galatians 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle. Ye shall seek me—feel the want of Me. as I said to the Jews— (John 7:34; John 8:21). But oh in what a different sense!

John 3:8 — 8. The wind, c.—Breath and spirit (one word both in Hebrew and Greek) are constantly brought together in Scripture as analogous (Job 27:3 Job 33:4; Ezekiel 37:9-14). canst not tell, c.—The laws which govern the motion of the winds are even yet but partially discovered but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.

John 9:39 — 39-41. Jesus said—perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot. that they which see not might see, &c.—rising to that sight

Acts 18:1 — 1-4. came to Corinth—rebuilt by Julius Cæsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East

1 Corinthians 1:5 — word (preached)." English Version (as in :-) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (1 Corinthians 1:20; 1 Corinthians 3:18; 1 Corinthians 4:19; 1 Corinthians 13:1-14), previously gains their goodwill by congratulating them on having those gifts.

1 Corinthians 14:17 — 17. givest thanks—The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Colossians 4:2; 1 Thessalonians 5:17; 1 Thessalonians 5:18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation

1 Corinthians 14:29 — 29. two or three—at one meeting (he does not add "at the most," as in :-, lest he should seem to "quench prophesyings," the most edifying of gifts), and these "one by one," in turn (1 Corinthians 14:27, "by course," and 1 Corinthians 14:31). Paul gives here similar rules to the prophets, as previously to those speaking in unknown tongues. judge—by their power of "discerning spirits" (1 Corinthians 14:31- :), whether the person prophesying was

1 Corinthians 3:11 — 11. (Isaiah 28:16; Acts 4:12; Ephesians 2:20). For—my warning ("take heed," c. 1 Corinthians 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ,"

1 Corinthians 6:17 — 17. one spirit—with Him. In the case of union with a harlot, the fornicator becomes one "body" with her (not one "spirit," for the spirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with what is sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one spirit" with Him (John 15:1-7; John 17:21; 2 Peter 1:4; compare Ephesians 5:23-32; John 3:6).

1 Corinthians 9:4 — 4. Have we not power—Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians ( :-). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that

2 Corinthians 12:4 — 4. unspeakable—not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful . . . to utter" [ALFORD]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly

Colossians 2:6 — 6. "As therefore ye received (once for all; the aorist tense; from Epaphras) Jesus the Christ as your Lord (compare 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 3:8), so walk in Him." He says not merely, "Ye received" the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (John 14:21; John 14:23; Galatians 1:16). Ye have received once for all the Spirit of life in Christ; carry

1 Thessalonians 3:4 — 4. that we should suffer—Greek, "that we are about (we are sure) to suffer" according to the appointment of God ( :-). even as—"even (exactly) as it both came to pass and ye know"; ye know both that it came to pass, and that we foretold it (compare

1 Timothy 3:4 — 4. ruleth—Greek, "presiding over." his own house—children and servants, as contrasted with "the church" (house) of God (1 Timothy 3:5; 1 Timothy 3:15) which he may be called on to preside over. having his children—rather as Greek, "having children

Hebrews 11:22 — 22. when he died—"when dying." the departing—"the exodus" (Genesis 50:24; Genesis 50:25). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his

Hebrews 4:4 — 4. he spake—God ( :-). God did rest the seventh day—a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness,