Bible Commentaries

Job 35:14 — "How much less (will God . . . regard, Job 23:9- :), since thou sayest, that He does not regard thee." So in Job 4:19. Thus Elihu alludes to Job's words (Job 19:7; Job 30:20). judgment—that is, thy cause, thy right; as in Psalms 9:16; Proverbs 31:5; Proverbs 31:8. trust—rather, "wait thou" on Him, patiently, until He take up thy cause (Proverbs 31:8- :).

Job 36:1 — reason for their continuance is not, as the friends asserted, on account of the sufferer's extraordinary guilt, but because the discipline has not yet attained its object, namely, to lend him to humble himself penitently before God (Isaiah 9:13; Jeremiah 5:3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness (Job 36:2). Literally, "Wait yet but a little for me." Bear with me a little farther. I have yet (much, Job 36:2- :). There are Chaldeisms

Job 5:17 — thankfulness, not for complaints, such as Job had uttered (Hebrews 12:11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in Hebrews 12:5; so James 1:12; Proverbs 3:12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (Proverbs 3:12- :) who fully dwells upon the truth, that affliction is mercy and justice in disguise, for the good of the sufferer.

Psalms 119:87 — consumed me so as to leave almost nothing of me on earth"; or, "They have almost destroyed and prostrated me on the earth" [MAURER]. I forsook not—Whatever else I am forsaken of, I forsake not Thy precepts, and so am not mistaken of Thee (Psalms 39:5; Psalms 39:13; 2 Corinthians 4:8; 2 Corinthians 4:9), and the injuries and insults of the wicked increase the need for it. But, however they act regardless of God's law, the pious, adhering to its teaching, receive quickening grace, and are sustained

Psalms 16:2 — 2. my soul—must be supplied; expressed in similar cases (Psalms 42:5; Psalms 42:11). my goodness . . . thee—This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee—that is, is not for Thy benefit. Then follows the contrast

Ecclesiastes 1:8 — are two of the taskmasters for which man toils. But these are never "satisfied" (Ecclesiastes 6:7 Proverbs 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (John 4:13; John 4:14; Revelation 21:5).

Song of Solomon 4:5 — 5. breasts—The bust is left open in Eastern dress. The breastplate of the high priest was made of "two" pieces, folded one on the other, in which were the Urim and Thummim (lights and perfection). "Faith and love" are the double breastplate ( :-), answering

Isaiah 14:11 — 11. "Pomp" and music, the accompaniment of Babylon's former feastings (Isaiah 5:12; Isaiah 24:8), give place to the corruption and the stillness of the grave (Isaiah 24:8- :). worm—that is bred in putridity. worms—properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over

Isaiah 22:5 — 5. trouble . . . by the Lord—that is, sent by or from the Lord (see on :-; Luke 21:22-24). valley of vision—(See on Isaiah 22:2). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Isaiah 22:3). breaking

Isaiah 25:11 — 11. he—Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [CALVIN]. (Zechariah 5:3). LOWTH takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Isaiah 16:6). with the spoils of . . . hands—literally, "the craftily

Isaiah 42:21 — 21. his righteousness—not His people's, but His own; Isaiah 42:24 shows that they had no righteousness (Isaiah 45:24; Isaiah 59:16). God is well pleased with His Son ("in whom My soul delighteth," Isaiah 42:1), "who fulfils all righteousness" (Isaiah 42:1- :) for them, and with them for His sake (compare Isaiah 42:6; Psalms 71:16; Psalms 71:19; Matthew 5:17; Romans

Jeremiah 5:7 — 7. It would not be consistent with God's holiness to let such wickedness pass unpunished. sworn by— (Jeremiah 5:2; Jeremiah 4:2); that is, worshipped. no gods— (Jeremiah 4:2- :). fed . . . to the full—so the Keri (Hebrew Margin) reads. God's bountifulness is contrasted with their apostasy (Jeremiah 4:2- :). Prosperity, the gift of God, designed to lead men

Ezekiel 1:5 — 5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [HENGSTENBERG]. living creatures—So the Greek ought to have been translated

Ezekiel 20:41 — 41. with—that is, in respect to your sweet savor (literally, "savor of rest," see on :-). Or, I will accept you (your worship) "as a sweet savor" [MAURER], (Ephesians 5:2; Philippians 4:18). God first accepts the person in Messiah, then the offering (Ezekiel 20:40; Genesis 4:4). bring . . . out from . . . people, c.—the same words as in Genesis 4:4- : but there applied to the bringing forth of the hypocrites, as well

Ezekiel 29:5 — 5. wilderness—captivity beyond thy kingdom. The expression is used perhaps to imply retribution in kind. As Egypt pursued after Israel, saying, "The wilderness hath shut them in" (Exodus 14:3), so she herself shall be brought into a wilderness state.

Ezekiel 35:5 — 5. perpetual hatred— (Psalms 137:7; Amos 1:11; Obadiah 1:10-16). Edom perpetuated the hereditary hatred derived from Esau against Jacob. shed the blood of, c.—The literal translation is better. "Thou hast poured out the children of Israel" namely,

Ezekiel 47:13 — Numbers they begin with the south (Numbers 34:3). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided. Joseph . . . two portions—according to the original promise of Jacob (Genesis 48:5; Genesis 48:22). Joseph's sons were given the birthright forfeited by Reuben, the first-born (Genesis 48:22- :). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before

Daniel 6:1 — 1. Darius—GROTEFEND has read it in the cuneiform inscriptions at Persepolis, as Darheush, that is, "Lord-King," a name applied to many of the Medo-Persian kings in common. Three of that name occur: Darius Hystaspes, 521 B.C., in whose reign the decree was carried into effect for rebuilding the temple (Ezra 4:5; Haggai 1:1); Darius Codomanus, 336 B.C., whom Alexander overcame, called "the Persian" (Haggai 1:1- :), an expression used after the rule of Macedon was set

Hosea 12:1 — 1. feedeth on wind— (Proverbs 15:14; Isaiah 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Isaiah 44:20- :). east wind—the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel

Hosea 6:1 — "returned to His place" may return to us ( :-). torn, and . . . heal— (Deuteronomy 32:39; Jeremiah 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Hosea 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is