Bible Commentaries

Ecclesiastes 12:11 — 11. goads—piercing deeply into the mind (Acts 2:37; Acts 9:5; Hebrews 4:12); evidently inspired words, as the end of the verse proves. fastened—rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [HOLDEN]. masters of assemblies—rather, "the masters of collections (that is,

Ecclesiastes 5:6 — ("body," Ecclesiastes 2:3, Margin) may tempt thee to break (Ecclesiastes 2:3- :). angel—the "messenger" of God (Job 33:23); minister (Revelation 1:20); that is, the priest (Malachi 2:7) "before" whom a breach of a vow was to be confessed (Leviticus 5:4; Leviticus 5:5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Leviticus 5:5- :), and of ministering angels as witnesses (1 Corinthians 11:10 1 Timothy

Ecclesiastes 7:7 — 7. oppression—recurring to the idea (Ecclesiastes 3:16; Ecclesiastes 5:8). Its connection with Ecclesiastes 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Ecclesiastes 7:5; Ecclesiastes 7:6). WEISS, for "oppression," translates,

Isaiah 10:13 — appointed the boundaries of the nations (Deuteronomy 32:8). treasures—"hoarded treasures" [HORSLEY]. put down . . . inhabitants like, c.—rather, "as a valiant man, I have brought down (from their seats) those seated" (namely, "on thrones" as in Psalms 2:4; Psalms 29:10; Psalms 55:19). The Hebrew for "He that abideth," is He that sitteth on a throne); otherwise, "I have brought down (as captives into Assyria, which lay lower than Judea; therefore 'brought down,' compare Isaiah 36:1; Isaiah 36:10), the

Isaiah 37:25 — 25. digged, and drunk water—In 2 Kings 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march. rivers of . . . besieged places—rather, "the streams (artificial

Isaiah 43:4 — 4. Since—All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," c. [MAURER]. GESENIUS,

Isaiah 49:26 — heap of grapes before they are pressed; the ancients could preserve it for a long time, so as to retain its flavor. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Revelation 14:10; Revelation 14:20). all flesh shall, c.—the effect on the world of God's judgments (Isaiah 66:15 Isaiah 66:16; Isaiah 66:18; Isaiah 66:19; Revelation 15:3; Revelation 15:4).

Isaiah 50:8 — 8. ( :-). The believer, by virtue of his oneness with Christ, uses the same language (Psalms 138:8; Romans 8:32-34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Luke 23:44-47; Romans 1:4; 1 Timothy 3:16, with which compare 1 Peter 3:18); in their case, on the ground of His righteousness and meritorious

Isaiah 53:1 — (Romans 10:16; Romans 10:17). arm—power (Romans 10:17- :); exercised in miracles and in saving men (Romans 1:16; 1 Corinthians 1:18). The prophet, as if present during Messiah's ministry on earth, is deeply moved to see how few believed on Him (Isaiah 49:4; Mark 6:6; Mark 9:19; Acts 1:15). Two reasons are given why all ought to have believed: (1) The "report" of the "ancient prophets." (2) "The arm of Jehovah" exhibited in Messiah while on earth. In HORSLEY'S view, this will be the penitent confession

Isaiah 54:1 — 1. Sing—for joy ( :-). barren—the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children (Isaiah 54:6). didst not bear—during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion. the children—the Gentiles adopted by special grace into the original Church (Isaiah 54:3; Isaiah 49:20; Isaiah 49:21). than .

Isaiah 55:3 — 3. me . . . live—by coming to me ye shall live: for "I am the life" (John 14:6). everlasting covenant— (Jeremiah 32:40; 2 Samuel 23:5). with you . . . David—God's covenant is with the antitypical David, Messiah (2 Samuel 23:5- :), and so with us by our identification with Him. sure—answering to "everlasting," irrevocable,

Isaiah 55:5 — 5. thou—Jehovah addresses Messiah. call . . . run—God must call, before man can, or will, run (Song of Solomon 1:4; John 6:44). Not merely come, but run eagerly. thou knowest not—now as thy people (so in Matthew 7:23). nation . . . nations—gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion.

Isaiah 57:9 — 9. the king—the idol which they came to worship, perfumed with oil, like harlots (Jeremiah 4:30; Ezekiel 23:16; Ezekiel 23:40). So "king" means idol (Amos 5:26; Zephaniah 1:5); (malcham meaning "king") [ROSENMULLER]. Rather, the king of Assyria or Egypt, and other foreign princes, on whom Israel relied, instead of on God; the "ointment" will

Isaiah 60:1 — the spiritual light now given thee (Isaiah 52:2- :). The Margin and GESENIUS translate, "Be enlightened"; be resplendent with posterity; imperative for the future indicative, "Thou shalt be enlightened" (Isaiah 58:8; Isaiah 58:10; Ephesians 5:8; Ephesians 5:14). glory of the Lord—not merely the Shekinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jeremiah 3:16; Jeremiah 3:17). is risen—as the sun (Malachi 4:2; Luke 1:78, Margin).

Isaiah 61:10 — 10. Zion ( :-) gives thanks for God's returning favor (compare Luke 1:46; Luke 1:47; Habakkuk 3:18). salvation . . . righteousness—inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Psalms 132:9; Psalms 132:16; Psalms 149:4; Revelation 21:2; Revelation 19:8). decketh

Isaiah 63:8 — to human modes of thought to say within Himself what He might naturally have expected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is the more vividly set forth. lie—prove false to Me (compare Psalms 44:17). so—in virtue of His having chosen them, He became their Saviour. So the "therefore" (Jeremiah 31:33). His eternal choice is the ground of His actually saving men (Ephesians 1:3; Ephesians 1:4).

Isaiah 65:16 — 16. That he—rather, "he who," c. blesseth, &c.— (Psalms 72:17 Jeremiah 4:2). God of truth—very God, as opposed to false gods; Hebrew, Amen: the very name of Messiah (2 Corinthians 1:20; Revelation 3:14), faithful to His promises (John 1:17; John 6:32). Real, substantial, spiritual, eternal, as opposed to the shadowy types

Isaiah 66:7 — 7. she—Zion. Before . . . travailed . . . brought forth—The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (Isaiah 54:1; Isaiah 54:4; Isaiah 54:5). Contrast with this case of the future Jewish Church the travail-pains of the Christian Church in bringing forth "a man child" (Revelation 12:2; Revelation 12:5). A man child's birth is in the East a matter of special joy,

Jeremiah 3:16 — disappeared at the Babylonian captivity, and was not restored to the second temple, implying that the symbolical "glory" was to be superseded by a "greater glory" ( :-). neither . . . visit it—rather, "neither shall it be missed" (so in Jeremiah 23:4). done—rather, "neither shall it (the ark) be made (that is, be restored) any more" [MAURER].

Jeremiah 51:51 — (Jeremiah 51:52) [CALVIN]. I prefer taking Jeremiah 51:51 as the prayer which the Jews are directed to offer in exile (Jeremiah 51:51- :), "let Jerusalem come into your mind" (and say in prayer to God), "We are confounded." This view is confirmed by Psalms 44:15 Psalms 44:16; Psalms 79:4; Psalms 102:17-20; Isaiah 62:6; Isaiah 62:7. for strangers—The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion