Bible Commentaries

1 Kings 21:9 — whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (2 Chronicles 20:3 Ezra 8:21; Joel 1:14; Joel 2:15; Jonah 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.

2 Kings 3:1 — Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. 2 Kings 3:4; 2 Kings 3:5. MESHA, KING OF MOAB, REBELS.

1 Chronicles 13:2 — doubtless, the publication of the royal edict would have been followed by the appointment of an early day for the contemplated solemnity, had it not been retarded by a sudden invasion of the Philistines, who were twice repulsed with great loss (2 Samuel 5:17), by the capture of Jerusalem, and the transference of the seat of government to that city. Finding, however, soon after, peace restored and his throne established, he resumed his preparations for removing the ark to the metropolis.

2 Chronicles 16:14 — pile for the cremation of the corpse—a usage which was at that time, and long after, prevalent among the Hebrews, and the omission of which in the case of royal personages was reckoned a great indignity (2 Chronicles 21:19; 1 Samuel 31:12; Jeremiah 34:5; Amos 6:10).

Nehemiah 13:4 — 4, 5. before this—The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture. Eliashib the priest

Psalms 2:7 — divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Acts 2:34- :, by these ends, and by others in Matthew 3:17; Matthew 17:5.

Psalms 30 overview — the name of the author and the composition. As a "dedication of David's house" (as provided, 1 Chronicles 22:1- :), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2 Samuel 5:11; 2 Samuel 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.

Song of Solomon 1:1 — 1. The song of songs—The most excellent of all songs, Hebrew idiom (Exodus 29:37; Deuteronomy 10:14). A foretaste on earth of the "new song" to be sung in glory (Revelation 5:9; Revelation 14:3; Revelation 15:2-4). Solomon's—"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [MOODY STUART], but because his personality is hid

Song of Solomon 1:16 — 41:17-19). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle (Luke 2:7; Luke 2:12). In this verse there is an incidental allusion, in Song of Solomon 1:15, to the offering (Luke 2:24). So the "cedar and fir" ceiling refers to the temple (1 Kings 5:6-10; 1 Kings 6:15-18); type of the heavenly temple (Revelation 21:22).

Isaiah 38:12 — 12. age—rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [GESENIUS]. departed—is broken up, or shifted, as a tent to a different locality. The same image occurs (2 Corinthians 5:1; 2 Peter 1:12; 2 Peter 1:13). He plainly expects to exist, and not cease to be in another state; as the shepherd still lives, after he has struck his tent and removed elsewhere. I have cut off—He attributes to himself that which is God's will with respect

Isaiah 42:4 — 4. fail—faint; man in religion may become as the almost expiring flax-wick ( :-), but not so He in His purposes of grace. discouraged—literally, "broken," that is, checked in zeal by discouragements (compare Isaiah 49:4; Isaiah 49:5). ROSENMULLER not so well translates, "He shall not be too slow on the one hand, nor run too hastily on the other." judgment—His true religion, the canon of His judgments and righteous reign. isles . . . wait, c.—The distant lands beyond sea shall

Isaiah 57:8 — up an image "in a secret place" (Deuteronomy 11:20- :). discovered thyself—image from an adulteress. enlarged . . . bed—so as to receive the more paramours. made . . . covenant—with idols: in open violation of thy "covenant" with God (Exodus 19:5; Exodus 23:32). Or, "hast made assignations with them for thyself" [HORSLEY]. thy bed . . . their bed—The Jews' sin was twofold; they resorted to places of idolatry ("their bed"), and they received idols into the temple of God ("thy bed"). where—rather,

Isaiah 61:3 — peer, epher, literally, "ornamental headdress" or tiara (Ezekiel 24:17), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (2 Samuel 13:19). oil of joy—Perfumed ointment was poured on the guests at joyous feasts (Psalms 23:5; Psalms 45:7; Psalms 45:8; Amos 6:6). On occasions of grief its use was laid aside (2 Samuel 14:2). garment of praise—bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (2 Samuel 14:2- :).

Jeremiah 16:16 — 16. send for—translate, "I will send many"; "I will give the commission to many" (2 Chronicles 17:7). fishers . . . hunters—successive invaders of Judea (Amos 4:2; Habakkuk 1:14; Habakkuk 1:15). So "net" (Ezekiel 12:13). As to "hunters," see Genesis 10:9; Micah 7:2. The Chaldees were famous in hunting, as the Egyptians, the other enemy of Judea, were in fishing. "Fishers" expresses the ease of their victory over the Jews as that of the angler

Jeremiah 18:18 — (Leviticus 6:18; Leviticus 10:11; compare Leviticus 10:11- :) [GROTIUS]. the wise—scribes and elders joined to the priests. Perhaps they mean to say, we must have right on our side, in spite of Jeremiah's words against us and our prophets (Jeremiah 28:15; Jeremiah 28:16; Jeremiah 29:25; Jeremiah 29:32; Jeremiah 5:31); "for the law shall not perish," c. I prefer GROTIUS' explanation. with . . . tongue—by a false accusation (Psalms 57:4 Psalms 64:3; Psalms 12:4; Psalms 50:19). "For the tongue" (Margin),

Jeremiah 2:18 — called from the black deposit or soil it leaves after the inundation (Isaiah 23:3). The Septuagint identifies it with Gihon, one of the rivers of Paradise. the river—Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In 625 B.C., the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is here put for Babylon its successor: so in 2 Kings 23:29; Lamentations 5:6. There was doubtless a league between

Jeremiah 31:7 — account of Jacob; on account of his approaching deliverance by Jehovah. among—"for," that is, on account of, would more exactly suit the parallelism to "for Jacob." chief of the nations—Israel: as the parallelism to "Jacob" proves (compare Exodus 19:5; Psalms 135:4; Amos 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

Ezekiel 13:19 — 19. handfuls—expressing the paltry gain for which they bartered immortal souls (compare Micah 3:5; Micah 3:11; Hebrews 12:16). They "polluted" God by making His name the cloak under which they uttered falsehoods. among my people—an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among

Ezekiel 20:29 — whereas I call mine Mizbeaach, "altar." The very name implies the place is not that sanctioned by Me, and therefore your sacrifices even to ME there (much more those you offer to idols) are only a "provocation" to Me (Ezekiel 20:28; Deuteronomy 12:1-5). David and others, it is true, sacrificed to God on high places, but it was under exceptional circumstances, and before the altar was set up on Mount Moriah.

Daniel 11:33 — they that understand—who know and keep the truth of God ( :-). instruct many—in their duty to God and the law, not to apostatize. yet they shall fall—as Eleazar (2 Maccabees 6:18, c.). They shall be sorely persecuted, even to death (Hebrews 11:35 Hebrews 11:36; Hebrews 11:37; 2 Maccabees 6, 7). Their enemies took advantage of the Sabbath to slay them on the day when they would not fight. TREGELLES thinks, from comparison with Hebrews 11:37- :, it is the people who "fall," not those of understanding.