Bible Commentaries

1 Kings 1:5 — 5, 6. Then Adonijah the son of Haggith exalted himself—Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (2 Samuel 3:4; 1 Chronicles 3:2), was now

2 Kings 20:5 — 5. Thus saith . . . the God of David thy father—An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life,

Song of Solomon 4:4 — 4. neck—stately: in beautiful contrast to the blushing temples ( :-); not "stiff" (Isaiah 48:4; Acts 7:51), as that of unbroken nature; nor "stretched forth" wantonly (Acts 7:51- :); nor burdened with the legal yoke (Lamentations 1:14; Acts 15:10); but erect in gospel freedom (Isaiah 52:2). tower of David—probably on Zion. He was a man of war, preparatory

Song of Solomon 5:12 — "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Psalms 68:13- :). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (Ezekiel 16:5; Ezekiel 16:6; Luke 19:41). Vivacity, purity, and love, are the three features typified. fitly set—as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the

Isaiah 1:11 — 11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Genesis 3:21; Genesis 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1 Samuel 15:22; Psalms 50:9-13; Psalms 51:16-19; Hosea 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness"

Isaiah 10:4 — under—rather, "among" (literally, "in the place of") [HORSLEY]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [MAURER]. Isaiah 10:5-34; Isaiah 11:12. DESTRUCTION OF THE ASSYRIANS; COMING OF MESSIAH; HYMN OF PRAISE. Isaiah 10:9; Isaiah 10:11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which it soon after tried to carry out

Isaiah 11:3 — religious fear of God, when it lies dormant in the yet unawakened sinner (Matthew 12:20; Acts 10:1-48; Acts 16:14) [HORSLEY]. But MAURER, "He shall delight in the fear of God." The Hebrew means "to delight in the odors" of anything (Exodus 30:38; Amos 5:21); "smell," that is, "delight in." after . . . sight—according to mere external appearances (John 7:24; John 8:15; James 2:1; 1 Samuel 16:7). Herein Messiah is represented a just Judge and Ruler (Deuteronomy 1:16; Deuteronomy 1:17). reprove—"decide," as

Isaiah 13:2 — 2. Lift . . . banner— (Isaiah 5:26; Isaiah 11:10). the high mountain—rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon. unto them—unto the Medes (Isaiah 13:17),

Isaiah 19:5 — 5. the sea—the Nile. Physical calamities, it is observed in history, often accompany political convulsions (Ezekiel 30:12). The Nile shall "fail" to rise to its wonted height, the result of which will be barrenness and famine. Its "waters" at the time

Isaiah 43:14 — 14. sent—namely, the Medes and Persians (Isaiah 10:5; Isaiah 10:6; Isaiah 13:3). brought down—"made to go down" to the sea (Isaiah 13:3- :), in order to escape the impending destruction of Babylon. nobles—rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Isaiah 13:14), distinct

Isaiah 59:5 — 5. cockatrice—probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it. spider's web—This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as Isaiah

Isaiah 63:11 — 11. remembered—Notwithstanding their perversity, He forgot not His covenant of old; therefore He did not wholly forsake them (Leviticus 26:40-42; Leviticus 26:44; Leviticus 26:45; Psalms 106:45; Psalms 106:46); the Jews make this their plea with God, that He should not now forsake them. saying—God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying

Jeremiah 15:17 — 17. My "rejoicing" (Jeremiah 15:16) was not that of the profane mockers (Psalms 1:1; Psalms 26:4; Psalms 26:5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies. because of thy hand—that is,

Jeremiah 16:18 — into their land'), I will doubly (that is, fully and amply, Jeremiah 17:18; Isaiah 40:2) recompense." carcasses—not sweet-smelling sacrifices acceptable to God, but "carcasses" offered to idols, an offensive odor to God: human victims (Jeremiah 19:5; Ezekiel 16:20), and unclean animals (Isaiah 65:4; Isaiah 66:17). MAURER explains it, "the carcasses" of the idols: their images void of sense and life. Compare Jeremiah 16:19; Jeremiah 16:20. Leviticus 26:30 favors this.

Jeremiah 2:20 — English Version is, "I broke thy yoke (in Egypt)," &c., "and (at that time) thou saidst, I will not transgress whereas thou hast (since then) wandered (from Me)" (Exodus 19:8). hill . . . green tree—the scene of idolatries (Deuteronomy 12:2; Isaiah 57:5; Isaiah 57:7). wanderest—rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry, Exodus 34:15; Exodus 34:16; compare Exodus 34:16- :).

Jeremiah 2:8 — at large, "Where is the Lord?" (See Jeremiah 2:6). priests—whose office it was to expound the law (Malachi 2:6; Malachi 2:7). handle—are occupied with the law as the subject of their profession. pastors—civil, not religious: princes (Jeremiah 3:15), whose duty it was to tend their people. prophets—who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phoelignician false god. by Baal—in his name and by his authority (compare Jeremiah

Jeremiah 38:14 — it the first or principal entry; the south the second entry; the north the "third entry" of the outer or inner court [MAURER]. The third gate of the temple facing the palace; for through it the entrance lay from the palace into the temple (1 Kings 10:5; 1 Kings 10:12). It was westward (1 Chronicles 26:16; 1 Chronicles 26:18; 2 Chronicles 9:11) [GROTIUS]. But in the future temple it is eastward (Ezekiel 46:1; Ezekiel 46:2; Ezekiel 46:8).

Jeremiah 39:14 — might remain as in a safe asylum. As in Jeremiah 40:1 Jeremiah is represented as "bound in chains" when he came to Ramah among the captives to be carried to Babylon, this release of Jeremiah is thought by MAURER to be distinct from that in Jeremiah 40:5; Jeremiah 40:6. But he seems first to have been released from the court of the prison and to have been taken to Ramah, still in chains, and then committed in freedom to Gedaliah. dwelt among the people—that is, was made free.

Jeremiah 9:26 — specified, revolted from Babylon. in the utmost corners—rather, "having the hair shaven (or clipped) in angles," that is, having the beard on the cheek narrowed or cut: a Canaanitish custom, forbidden to the Israelites (Leviticus 19:27; Leviticus 21:5). The Arabs are hereby referred to (compare Jeremiah 25:23; Jeremiah 49:32), as the words in apposition show, "that dwell in the wilderness." uncircumcised . . . uncircumcised in the heart—The addition of "in the heart" in Israel's case marks its

2 Samuel 2:5 — 5-7. David sent messengers unto the men of Jabesh-gilead—There can be no doubt that this message of thanks for their bold and dangerous enterprise in rescuing the bodies of Saul and his sons was an expression of David's personal and genuine feeling of