Bible Commentaries

Ezekiel 16:43 — 43. (Ezekiel 16:22; Psalms 78:42). In gratitude for God's favors to her in her early history. fretted me— (Isaiah 63:10; Ephesians 4:30). thou shalt not commit this lewdness above all thine abominations—that is, this the wickedness (compare Zechariah

Ezekiel 21:10 — into the foe. should we . . . make mirth—It is no time for levity when such a calamity is impending (Isaiah 22:12; Isaiah 22:13). it contemneth the rod of my son, c.—The sword has no more respect to the trivial "rod" or scepter of Judah (Genesis 49:10) than if it were any common "tree." "Tree" is the image retained from Ezekiel 20:47 explained in Ezekiel 21:2; Ezekiel 21:3. God calls Judah "My son" (compare Exodus 4:22; Hosea 11:1). FAIRBAIRN arbitrarily translates, "Perchance the scepter of

Ezekiel 34:26 — 26. them and the places round about my hill—The Jews, and Zion, God's hill ( :-), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Isaiah 19:24; Isaiah 56:6; Isaiah 56:7; Isaiah 60:3; Micah 5:7; Zechariah 8:13). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity

Ezekiel 35:14 — 14. (Isaiah 65:13; Isaiah 65:14). "The whole earth" refers to Judea and the nations that submit themselves to Judea's God; when these rejoice, the foes of God and His people, represented by Edom as a nation, shall be desolate. Things shall be completely

Ezekiel 42:16 — the Hebrew. The vast extent is another feature marking the ideal character of the temple. It symbolizes the great enlargement of the kingdom of God, when Jehovah-Messiah shall reign at Jerusalem, and from thence to the ends of the earth (Isaiah 2:2-4; Jeremiah 3:17; Romans 11:12; Romans 11:15).

Ezekiel 44:3 — 3. the prince—not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (Ezekiel 46:4). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah,

Daniel 12 overview — CHAPTER 12 :-. CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. Compare Daniel 12:4; Daniel 12:13; as Daniel 12:6; Daniel 12:7 refer to Daniel 12:7- :, that is, to the time of Antichrist, so the subsequent Daniel 12:7- : treat of the time of Antiochus (compare Daniel 12:11; Daniel 11:31), thus putting together in one summary view the

Daniel 4:12 — 12. beasts . . . shadow under it—implying that God's purpose in establishing empires in the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for "rest" (compare Lamentations 4:20). But the world powers abuse their trust for self; therefore Messiah comes to plant the tree of His gospel kingdom, which alone shall realize God's purpose (Ezekiel 17:23; Matthew 13:32). HERODOTUS [7.19] mentions a dream (probably suggested by the

Hosea 12:5 — 5. Lord God—JEHOVAH, a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (Hebrews 13:8; Revelation 1:4; Revelation 1:8; compare Exodus 3:14; Exodus 3:15; Exodus 6:3). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity. of hosts—which Israel foolishly worshipped. Jehovah has all the hosts (saba) or powers of heaven

Hosea 6:4 — 4. what shall I do unto thee—to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings ( :-)? At this verse a new discourse begins, resuming the threats (Hosea 5:14). See Hosea 5:14- : on this chapter.

Hosea 9:3 — which neither they nor their fathers had known, showing that it is not the literal Egypt, but a second Egypt-like bondage that is threatened. eat unclean things in Assyria—reduced by necessity to eat meats pronounced unclean by the Mosaic law (Ezekiel 4:13). See 2 Kings 17:6.

Joel 3:9 — The nations hostile to Israel are summoned by Jehovah to "come up" (this phrase is used because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord (Ezekiel 38:7-23; Zechariah 12:2-9; Zechariah 14:2; Zechariah 14:3). Prepare war—literally, sanctify war: because the heathen always began war with religious ceremonies. The very phrase used of Babylon's preparations against Jerusalem (Jeremiah 6:4) is now used of the final foes of Jerusalem. As

Obadiah 1:10 — against thy brother—This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (Genesis 27:41). Jacob—not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare Genesis 27:41- : for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's. shame . . . cover

Micah 1:4 — 4. Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jehovah's coming in judgment (compare Judges 5:5). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or their

Habakkuk 1:8 — covert of the approaching night (Jeremiah 5:6; Zephaniah 3:3; compare Zephaniah 3:3- :). Hence "twilight" is termed in Arabic and Persian "the wolf's tail"; and in French, entre chien et loup. spread themselves—proudly; as in Jeremiah 50:11; Malachi 4:2, it implies strength and vigor. So also the Arabic cognate word [MAURER]. their horsemen . . . come from far—and yet are not wearied by the long journey.

Haggai 1:4 — 4. Is it time—It is not time (Haggai 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses? you, O ye—rather, for "you, you"; the repetition marking the shameful

Zechariah 14:7 — 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" (Matthew 24:36- :); not altogether daylight, yet not the darkness of night. at evening . . . shall be light—Towards the close of this twilight-like time of calamity, "light" shall

Zechariah 8:6 — "remnant" glances at their ingratitude in rating so low God's power, though they had experienced it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psalms 78:19; Psalms 78:20; Psalms 78:41). these days—"of small things" (Zechariah 4:10), when such great things promised seemed incredible. MAURER, after JEROME, translates, "in those days"; that is, if the thing which I promised to do in those days, seems "marvellous," &c.

Malachi 1:4 — 4. Whereas—"But if" Edom say [MAURER]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than

Matthew 6:22 — soundness; particularly, not looking two ways. Here, as also in classical Greek, it is used figuratively to denote the simplicity of the mind's eye, singleness of purpose, looking right at its object, as opposed to having two ends in view. (See Proverbs 4:25-27). thy whole body shall be full of light—illuminated. As with the bodily vision, the man who looks with a good, sound eye, walks in light, seeing every object clear; so a simple and persistent purpose to serve and please God in everything will