Bible Commentaries

Amos 8:3 — hymns in the temple of Judah (or rather, in the Beth-el "royal temple," :-; for the allusion is to Israel, not Judah, throughout this chapter) shall be changed into "howlings." GROTIUS translates, "palace"; compare :-, as to the songs there. But Amos 5:23; Amos 7:13, favor English Version. they shall cast them forth with silence—not as the Margin, "be silent." It is an adverb, "silently." There shall be such great slaughter as even to prevent the bodies being buried [CALVIN]. There shall be none

Amos 8:5 — 5. So greedy are they of unjust gain that they cannot spare a single day, however sacred, from pursuing it. They are strangers to God and enemies to themselves, who love market days better than sabbath days; and they who have lost piety will not long

Micah 4:5 — 5. For—rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Genesis 8:21; Exodus 13:17; Joshua 17:18. The resolution of the

Micah 5:7 — 7. remnant of Jacob—already mentioned in Micah 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible

Zechariah 10:11 — 11. pass . . . sea with affliction—Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Isaiah 11:15; Isaiah 11:16). Vulgate translates, "The strait of the sea." MAURER, "He shall cleave and smite." English Version is best (Psalms 114:3). As Jehovah smote the Red Sea to make a passage for His people (Exodus 14:16; Exodus 14:21), so hereafter shall

Matthew 10:41 — especially as the word is used in the New Testament. in the name of a prophet—for his office's sake and love to his master. (See :- and see on :-). shall receive a prophet's reward—What an encouragement to those who are not prophets! (See John 3:5-8). and he that receiveth a righteous man in the name of a righteous man—from sympathy with his character and esteem for himself as such shall receive a righteous man's reward—for he must himself have the seed of righteousness who has any real sympathy

Matthew 5:16 — sinful children, and opening to themselves the way to like redemption and transformation. :-. IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. Exposition of Principles (Matthew 5:17-20).

Matthew 9:27 — Him, over and over again, by this one Messianic title, so well known—"Son of David" (Matthew 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Isaiah 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

Luke 15:22 — filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on :-), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain. the best robe—Compare Zechariah 3:4 Zechariah 3:5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isaiah 61:10; Revelation 3:18). a ring—(Compare Genesis 41:42; James 2:2). shoes—Slaves went barefoot. Thus, we have

Luke 18:19 — 19. Why, c.—Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (Psalms 112:5 Matthew 25:21; Titus 1:8). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object—to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title

Luke 4:23 — was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (Mark 6:5); but this seems to have been done quite privately the general unbelief precluding anything more open.

John 19:5 — 5. Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!—There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not

1 Corinthians 1:6 — Corinthians 2:1; 1 Timothy 2:6; 2 Timothy 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (1 Corinthians 12:3; Mark 16:20; 2 Corinthians 1:21; 2 Corinthians 1:22; Galatians 3:2; Galatians 3:5; Ephesians 4:7; Ephesians 4:8; Hebrews 2:4). God confirmed (compare Philippians 1:7; Hebrews 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through

2 Corinthians 11:1 — with me—I may ask not unreasonably to be borne with; not so the false apostles (2 Corinthians 11:4; 2 Corinthians 11:20). my—not in the oldest manuscripts. folly—The Greek is a milder term than that for "foolishness" in 1 Corinthians 3:19; Matthew 5:22; Matthew 25:2. The Greek for "folly" here implies imprudence; the Greek for "foolishness" includes the idea of perversity and wickedness. and indeed bear—A request (so 2 Corinthians 11:16). But the Greek and the sense favor the translation, "But indeed

2 Corinthians 2:5 — 5. grief . . . grieved—Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person. not . . . me, but in part—He has grieved me only in part (compare 2 Corinthians 1:14; Romans 11:25), that is, I

2 Corinthians 3:4 — 4. And—Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2 Corinthians 3:5; 2 Corinthians 3:6; 2 Corinthians 2:16 —to which he reverts after the parenthesis—as ministers of the New Testament, 'not hinting,' 2 Corinthians 2:16- :), we have through Christ (not through ourselves, compare 2 Corinthians 2:16- :) toward God" (that

Galatians 3:5 — 5. He . . . that ministereth—or "supplieth," God ( :-). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (Mark 9:38; Mark 9:39). He speaks of these miracles as a matter of

Ephesians 1:1 — 1. by—rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Ephesians 1:5; Ephesians 1:9; Ephesians 1:11; compare Galatians 1:4). which are at Ephesus—(See Galatians 1:4- :) to the saints . . . and to the faithful—The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and

Ephesians 6:5 — 5. Servants—literally, "slaves." masters according to the flesh—in contrast to your true and heavenly Master ( :-). A consolatory him that the mastership to which they were subject, was but for a time [CHRYSOSTOM]; and that their real liberty was still

Ephesians 6:8 — 8. any man doeth—Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done. the same—in full payment, in heaven's currency. shall . . . receive— (2 Corinthians 5:10; Colossians 3:25; but all of grace, Luke 17:10). bond or free— (1 Corinthians 7:22; 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11). Christ does not regard such distinctions in His present dealings of grace, or in His future judgment. The