Bible Commentaries

Zephaniah 3:17 — 17. he will rest in his love—content with it as His supreme delight (compare Luke 15:7; Luke 15:10) [CALVIN], (Isaiah 62:5; Isaiah 65:19). Or, He shall be silent, namely as to thy faults, not imputing them to thee [MAURER] (Psalms 32:2; Ezekiel 33:16). I prefer explaining it of that calm silent joy in the possession of the object of

Haggai 1:4 — to build, but to "dwell" at ease in your own houses? you, O ye—rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [MAURER]. Compare a similar repetition in 1 Samuel 25:24; Zechariah 7:5. ceiled—rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the

Zechariah 14:7 — 7. one day—a day altogether unique, different from all others [MAURER]. Compare "one," that is, unique (Song of Solomon 6:9; Jeremiah 30:7). Not as HENDERSON explains, "One continuous day, without night" (Revelation 22:5; Revelation 21:25); the millennial period (Revelation 20:3-7). known to . . . Lord—This truth restrains man's curiosity and teaches us to wait the Lord's own time (Matthew 24:36). not day, nor night—answering to "not . . . clear nor . . . dark"

Zechariah 9:5 — 5. Ashkelon, &c.—Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror. Ekron . . . expectation . . . ashamed—Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand

Malachi 3:17 — 17. jewels— ( :-). Literally, "My peculiar treasure" (Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18; Psalms 135:4; Titus 2:14; 1 Peter 2:9; compare Ecclesiastes 2:8). CALVIN translates more in accordance with Hebrew idiom, "They shall be My peculiar treasure in the day in which I will do it" (that

Luke 19:5 — 5, 6. looked up,—in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus—whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" ( :-). make haste, and come

John 1:5 — 5. shineth in darkness, &c.—in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity,

John 17:5 — 5. And now—in return. glorify thou me—The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is

1 Corinthians 12:9 — 9. faith—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare 1 Corinthians 13:2; Mark 11:23; James 5:15). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (Ephesians 1:19; Ephesians 1:20). But the objects of faith differ respectively.

1 Corinthians 14:1 — 13:13). and desire—Translate, "Yet (as a secondary aim) desire zealously (see on 1 Corinthians 13:13- :) spiritual gifts." but rather—"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Proverbs 29:18; Acts 13:1; 1 Thessalonians 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor

1 Corinthians 7:16 — consort ( :-). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (1 Peter 3:1) [CALVIN]. Or else (1 Corinthians 7:15), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [MENOCHIUS and ALFORD].

2 Corinthians 1:14 — 14. in part—In contrast to "even to the end": the testimony of his life was not yet completed [THEOPHYLACT and BENGEL]. Rather, "in part," that is, some of you, not all [GROTIUS, ALFORD]. So in 2 Corinthians 2:5; Romans 11:25. The majority at Corinth had shown a willing compliance with Paul's directions in the first Epistle: but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Romans 11:25- : your rejoicing—your subject

Ephesians 4:17 — of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring instances. The root of it is departure from the knowledge of the true God (Ephesians 4:18 Ephesians 4:19; Romans 1:21; 1 Thessalonians 4:5).

Philippians 1:5 — 5. Ground of his "thanking God" (Philippians 1:3): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship

Colossians 2:5 — 5. For—argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present. joying and beholding—beholding with joy. order—your good order; answering to "knit together" ( :-) as a well-organized

1 Thessalonians 3:3 — (1 Thessalonians 3:4; Acts 14:22). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet succeed in winning converts. we—Christians. appointed thereunto—by God's counsel (1 Thessalonians 5:9).

1 Timothy 2:3 — men. in the sight of God—not merely before men, as if it were their favor that we sought (2 Corinthians 8:21). our Saviour—a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved (1 Timothy 2:4; Romans 5:18); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved,

1 Timothy 4:16 — be diligent in teaching [CALVIN]. This verse is a summary of :-. continue in them— ( :-). in doing this—not "by doing this," as though he could save himself by works. thou shalt . . . save thyself, and them that hear thee— (Ezekiel 33:9; James 5:20). In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto himself."

1 Timothy 4:7 — 1:2). exercise thyself—literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (1 Timothy 4:3; 1 Timothy 4:8; compare 2 Timothy 2:22; 2 Timothy 2:23; Hebrews 5:14; Hebrews 12:11), but with a view to godliness or "piety" (1 Timothy 6:11; 1 Timothy 6:12).

Hebrews 6:11 — same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (Hebrews 10:36; Hebrews 13:7). Compare "the full assurance of faith," Hebrews 10:22; Romans 4:21; 1 Thessalonians 1:5. unto the end—the coming of Christ.