Bible Commentaries

Ezra 4:4 — 4, 5. Then the people of the land weakened the hands of the people of Judah, c.—Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building and, though they could not alter

Nehemiah 6:2 — 2-4. Then Sanballat and Geshem sent unto me—The Samaritan leaders, convinced that they could not overcome Nehemiah by open arms, resolved to gain advantage over him by deceit and stratagem. With this in view, under pretext of terminating their differences

Esther 7:4 — 4. we are sold, I and my people, to be destroyed—that is, by the cruel and perfidious scheme of that man, who offered an immense sum of money to purchase our extermination. Esther dwelt on his contemplated atrocity, in a variety of expressions, which

Job 1:3 — thistles or thorns. household— ( :-). The other rendering which the Hebrew admits, "husbandry," is not so probable. men of the east—denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (Judges 6:3; Ezekiel 25:4).

Job 38:1 — 1. Jehovah appears unexpectedly in a whirlwind (already gathering Job 37:1; Job 37:2), the symbol of "judgment" (Psalms 50:3; Psalms 50:4, c.), to which Job had challenged Him. He asks him now to get himself ready for the contest. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His moral government? God thus confirms Elihu's

Ecclesiastes 12:1 — Creator—"Remember" that thou art not thine own, but God's property; for He has created thee (Psalms 100:3). Therefore serve Him with thy "all" (Psalms 100:3- :), and with thy best days, not with the dregs of them (Proverbs 8:17; Proverbs 22:6; Jeremiah 3:4; Lamentations 3:27). The Hebrew is "Creators," plural, implying the plurality of persons, as in Genesis 1:26; so Hebrew, "Makers" (Genesis 1:26- :). while . . . not—that is, before that (Proverbs 8:26) the evil days come; namely, calamity and old

Ecclesiastes 3:11 — in its beautiful order and times (Romans 1:19; Romans 1:20). "Everything" answers to "world," in the parallelism. so that—that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Ecclesiastes 8:17; Job 26:14; Romans 11:33; Revelation 15:4). PARKHURST, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So HOLDEN and WEISS. This incapacity

Song of Solomon 4:3 — thread—like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean" ( :-). scarlet—The blood of Jesus Christ (Isaiah 6:5-9) cleanses the leprosy, and unseals the lips (Isaiah 57:19; Hosea 14:2; Hebrews 13:15). Rahab's scarlet thread was a type of it (Hebrews 13:15- :). speech—not a separate feature from the lips (Zephaniah 3:9; Colossians 4:6). Contrast "uncircumcised lips" (Exodus 6:12). MAURER and BURROWES translate, "thy mouth." temples—rather,

Song of Solomon 5:10 — 5:6; Revelation 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there. chiefest—literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (Psalms 45:7; Psalms 89:6; Isaiah 11:10; Isaiah 55:4; Hebrews 2:10; compare 2 Samuel 18:3; Job 33:23; Philippians 2:9-11; Revelation 1:5). The chief of sinners needs the "chiefest" of Saviours.

Isaiah 11:13 — early as the time (Judges 8:1; Judges 12:1, c.). Joshua had sprung from, and resided among the Ephraimites (Numbers 13:9 Joshua 19:50); the sanctuary was with them for a time (Joshua 18:1). The jealousy increased subsequently (2 Samuel 2:8; 2 Samuel 19:41; 2 Samuel 20:2; 2 Samuel 3:10); and even before David's time (1 Samuel 11:8; 1 Samuel 15:4), they had appropriated to themselves the national name Israel. It ended in disruption (1 Kings 11:26; 1 Kings 12:1-33; compare 2 Kings 14:9; Psalms 78:56-71). adversaries

Isaiah 12:3 — the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (John 7:2; John 7:37-39). The pouring out of water indicated repentance (John 7:37-43.7.39- :; compare, as to the Jews' repentance hereafter, John 7:37-43.7.39- :). There shall be a latter outpouring of the Spirit like the former one on pentecost (John 7:37-43.7.39- :). wells—not mere streams, which may run dry, but ever-flowing fountains

Isaiah 14:9 — agitation. for thee—that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [MAURER]. chief ones—literally, "goats"; so rams, leaders of the flock; princes ( :-). The idea of wickedness on a gigantic scale is included (Ezekiel 34:17; Matthew 25:32; Matthew 25:33). MAGEE derives "Rephaim" (English Version, "the dead") from a Hebrew root, "to resolve into first elements"; so "the deceased" (Matthew 25:33- :) "ghosts" (Matthew 25:33- :). These being magnified by the imagination

Isaiah 2:2 — 2. Same as :-. As Micah prophesied in Jotham's reign, and Isaiah in Uzziah's, Micah rests on Isaiah, whom he confirms: not vice versa. HENGSTENBERG on slight grounds makes Micah 4:1 the original. last days—that is, Messiah's: especially the days yet to come, to which all prophecy hastens, when "the house of the God of Jacob," namely, at Jerusalem, shall be the center to which the converted nations shall flock together (Matthew

Isaiah 43:1 — 1. But now—notwithstanding God's past just judgments for Israel's sins. created—not only in the general sense, but specially created as a peculiar people unto Himself (Isaiah 43:7; Isaiah 43:15; Isaiah 43:21; Isaiah 44:2; Isaiah 44:21; Isaiah 44:24). So believers, "created in Christ Jesus" (Isaiah 44:24- :), "a peculiar people" (Isaiah 44:24- :). redeemed—a second argument why they should trust Him besides creation. The Hebrew

Isaiah 43:23 — sacrifices—offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire. I have not caused thee to serve—that is, to render the the service of a slave (Matthew 11:30; Romans 8:15; 1 John 4:18; 1 John 5:3). offering—bloodless (Leviticus 2:1; Leviticus 2:2). wearied—antithetical to Isaiah 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases

Isaiah 5:2 — answering to the corrupt state of the Jews. Fetid fruit of the wild vine [MAURER], instead of "choicest" grapes. Of the poisonous monk's hood [GESENIUS]. The Arabs call the fruit of the nightshade "wolf grapes" (Deuteronomy 32:32; Deuteronomy 32:33; 2 Kings 4:39-41). JEROME tries to specify the details of the parable; the "fence," angels; the "stones gathered out," idols; the "tower," the "temple in the midst" of Judea; the "wine-press," the altar.

Isaiah 51:16 — ( :-), Messiah, its ideal and representative Head, through whom the elect remnant is to be restored. put my words in thy mouth—true of Israel, the depository of true religion, but fully realized only in Israel's Head and antitype, Messiah (Isaiah 49:2; Isaiah 50:4; Isaiah 50:5; Isaiah 59:21; Deuteronomy 18:18; John 3:34). covered . . . in . . . shadow of . . . hand—protected thee (see on John 3:34- :). plant—rather, "fix" as a tabernacle; so it ought to be rendered (John 3:34- :). The "new

Isaiah 57:11 — of false professions (Psalms 78:36) [LUDOVICUS DE DIEU]. However, Isaiah 51:12; Isaiah 51:13 favors English Version of the whole verse; God's "silent" long-suffering, which was intended to lead them to repentance, caused them "not to fear Him" (Romans 2:4; Romans 2:5).

Isaiah 66:5 — word—the same persons as in Isaiah 66:2, the believing few among the Jews. cast you out for my name's sake—excommunicate, as if too polluted to worship with them (Isaiah 65:5). So in Christ's first sojourn on earth (Matthew 10:22; John 9:22; John 9:34; John 16:2; John 15:21). So it shall be again in the last times, when the believing shall be few (Luke 18:8). Let the Lord be glorified—the mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord

Isaiah 7:12 — sign, when thus offered, would not have been a tempting of God. Ahaz' true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (2 Kings 16:7; 2 Kings 16:8; 2 Kings 16:3; 2 Kings 16:4; 2 Kings 16:10). Men often excuse their distrust in God, and trust in their own devices, by professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god