Bible Commentaries

Obadiah 1:9 — cutting off), answers well to "cut off for ever" (Obadiah 1:10- :). However, the arrangement of the Septuagint gives a better parallelism in Obadiah 1:10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (Matthew 26:52; Revelation 13:10). Compare

Jonah 1:5 — them, though each, according to Phoelignician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in the end by sacrificing to Him (Jonah 1:16). into the sides—that is, the interior recesses (compare 1 Samuel 24:3; Isaiah 14:13; Isaiah 14:15). Those conscious of guilt shrink from the presence of their fellow man into concealment. fast asleep—Sleep is no necessary proof of innocence; it may be the fruit of carnal security and a seared conscience. How different

Jonah 2:2 — 2. His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in Jonah 2:2; Psalms 120:1; in Jonah 2:3; Psalms 42:7; in Jonah 2:4; Psalms 31:22; in Jonah 2:5; Psalms 69:1; in Jonah 2:7; Psalms 142:3; Psalms 18:6; in Jonah 2:8; Psalms 31:6; in Jonah 2:9; Psalms 116:17; Psalms 116:18; Psalms 3:8. Jonah, an inspired man, thus attests both the antiquity and inspiration

Micah 2:8 — 8. Your ways are not such that I can deal with you as I would with the upright. Even of late—literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday" ( :-); "heretofore," Hebrew, "since yesterday" (Joshua 3:4). my people is risen up as an enemy—that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by. robe with the garment—Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe"

Nahum 2:1 — possible means of defense; but use what thou wilt, all will be in vain. make thy loins strong—The loins are the seat of strength; to gird them up is to prepare all one's strength for conflict (Jeremiah 50:23- :). Also gird on thy sword (2 Samuel 20:8; 2 Kings 4:29).

Nahum 3:16 — 16. multiplied thy merchants— (Ezekiel 27:23; Ezekiel 27:24). Nineveh, by large canals, had easy access to Babylon; and it was one of the great routes for the people of the west and northwest to that city; lying on the Tigris it had access to the sea. The Phoelignicians carried its wares everywhere. Hence its

Zephaniah 2:2 — time, so though God for a time hides His vengeance, yet He brings it forth at the proper season. before the day pass as the chaff—that is, before the day for repentance pass, and with it you, the ungodly, pass away as the chaff (Job 21:18; Psalms 1:4). MAURER puts it parenthetically, "the day (that is, time) passes as the chaff (that is, most quickly)." CALVIN, "before the decree bring forth" (the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, that is, in a moment, though

Haggai 1:13 — 13. the Lord's messenger—so the priests (Malachi 2:7) are called (compare Galatians 4:14; 2 Peter 1:21). in the Lord's message—by the Lord's authority and commission: on the Lord's embassage. I am with you— (Matthew 28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once

Zechariah 4:6 — disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare :-) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Hosea 1:7; 2 Corinthians 12:10; Hebrews 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [PEMBELLUS]. God can save, "whether with many, or with them that have no power"

Zechariah 8:23 — 23. ten—a definite number for an indefinite. So in Leviticus 22:26; Numbers 14:22. of all languages of the nations—that is, of nations of all languages (compare Isaiah 66:18; Revelation 7:9). take hold of the skirt—a gesture of suppliant entreaty as to a superior. Compare Isaiah 3:6; Isaiah 4:1, on a different occasion. The

Matthew 27:4 — 4. Saying, I have sinned in that I have betrayed the innocent blood—What a testimony this to Jesus! Judas had been with Him in all circumstances for three years; his post, as treasurer to Him and the Twelve ( :-), gave him peculiar opportunity of watching

Matthew 5:1 — 1. And seeing the multitudes—those mentioned in Matthew 4:25. he went up into a mountain—one of the dozen mountains which ROBINSON says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of

Matthew 5:44 — 44. But I say unto you, Love your enemies—The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes

Mark 4:41 — 41. And they feared exceedingly—were struck with deep awe. and said one to another, What manner of man is this, that even the wind and the sea obey him?—"What is this? Israel has all along been singing of JEHOVAH, 'Thou rulest the raging of the sea:

Luke 16:9 — 9. Make . . . friends of—Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (Daniel 4:27; compare Luke 12:33; Luke 14:13; Luke 14:14). mammon of unrighteousness—treacherous, precarious. (See on Luke 14:14- :). ye fail—in respect of life. they may receive you—not generally, "ye may be received" (as Luke 14:14- :, "shall men give"),

Luke 21:4 — 4. of their abundance—their superfluity; what they had to spare," or beyond what they needed. of her penury—or "want" (Mark 12:44) —her deficiency, of what was less than her own wants required, "all the living she had." Mark (Mark 12:44- :) still more

Acts 13:2 — duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church. and fasted—As this was done in other cases on special occasions (Acts 13:3; Acts 13:14; Acts 13:23), it is not improbable that they had been led to expect some such prophetic announcement at this time. the Holy Ghost said—through some of the prophets mentioned in Acts 13:23- :. Separate me—So Acts 13:23- :. for the work whereunto

Acts 24:11 — 11. thou mayest understand—canst easily learn. that there are yet but twelve days since I went up to Jerusalem—namely, 1. The day of his arrival in Jerusalem ( :-); 2. The interview with James ( :-); 3. The assumption of the vow ( :-); 4, 5, 6. Continuance of the vow, interrupted by the arrest (Acts 21:27, c.) 7. Arrest of Paul (Acts 21:27); 8. Paul before the Sanhedrim (Acts 22:30; Acts 23:1-10); 9. Conspiracy of the Jews and defeat of it (Acts 23:1-44.23.10- :), and despatch of Paul

Romans 14:17 — The first—"righteousness"—has respect to God, denoting here "rectitude," in its widest sense (as in Matthew 6:33); the second—"peace"—has respect to our neighbors, denoting "concord" among brethren (as is plain from Matthew 6:33- :; compare Ephesians 4:3; Colossians 3:14; Colossians 3:15); the third—"joy in the Holy Ghost"—has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed

Romans 5:4 — 4. patience worketh experience—rather, "proof," as the same word is rendered in 2 Corinthians 2:9; 2 Corinthians 13:3; Philippians 2:22; that is, experimental evidence that we have "believed through grace." and experience—"proof." hope—"of the glory of