Bible Commentaries

Isaiah 64:4 — 4. perceived by the ear—Paul (1 Corinthians 2:9) has for this, "nor have entered into the heart of man"; the virtual sense, sanctioned by his inspired authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart"

Jeremiah 23:6 — than ever before. The accomplishment must, therefore, be still future, when both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (Jeremiah 32:37; Deuteronomy 33:28; Isaiah 54:1-17; Isaiah 60:1-22; Isaiah 65:17-25; Zechariah 14:11). shall be called, the Lord—that is, shall be (Zechariah 14:11- :) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they

Jeremiah 49:1 — no heir?—namely, to occupy the land of Gad, after it itself has been carried away captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Arnon, and east of Reuben and Gad (Joshua 13:24; Joshua 13:25) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judah was by the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (Joshua 13:25- :) and exulted over its

Ezekiel 12:22 — whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Isaiah 66:5; 2 Peter 3:3; 2 Peter 3:4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ecclesiastes 8:11; Amos 6:3). days . . . prolonged . . . vision faileth—their twofold argument: (1) The predictions shall not come to pass

Ezekiel 25:16 — 16. cut off the Cherethims—There is a play on similar sounds in the Hebrew, hichratti cherethim, "I will slay the slayers." The name may have been given to a section of the Philistines from their warlike disposition (1 Samuel 30:14; 1 Samuel 31:3). They excelled in archery, whence David enrolled a bodyguard from them (2 Samuel 8:18; 2 Samuel 15:18; 2 Samuel 20:7). They sprang from Caphtor, identified by many with Crete, which was famed for archery, and to which the name Cherethim

Ezekiel 45:1 — offered to God, the offerer raised the hand. The special territorial division for the tribes is given in the forty-seventh and forty-eighth chapters. Only Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary (Ezekiel 45:2; Ezekiel 45:3); (2) that for the priests (Ezekiel 45:4); (3) that for the Levites (Ezekiel 45:5). Compare Ezekiel 48:8-13. five and twenty thousand reeds, &c.—So English Version rightly fills the ellipsis (compare Note, see on Ezekiel 48:8-26.48.13-

Daniel 11:20 — son. in the glory of the kingdom—that is, inheriting it by hereditary right. MAURER translates, "one who shall cause the tax gatherer (Heliodorus) to pass through the glory of the kingdom," that is, Judea, "the glorious land" (Daniel 11:16; Daniel 11:41; Daniel 8:9). Simon, a Benjamite, in spite against Onias III, the high priest, gave information of the treasures in the Jewish temple; and Seleucus having reunited to Syria Coeliglo-Syria and Palestine, the dowry formerly given by Antiochus the Great

Daniel 11:36 — (Revelation 17:11), who is to usurp the kingly, as the Pope has the priestly, dignity of Christ—the false Messiah of the Jews, who will "plant his tabernacle between the seas in the holy mountain," "exalting himself above every god" (2 Thessalonians 2:4; Revelation 13:5; Revelation 13:6). This last clause only in part holds good of Antiochus; for though he assumed divine honors, identifying himself with Jupiter Olympius, yet it was for that god he claimed them; still it applies to him as the type.

Habakkuk 3:9 — its cover, in which bows usually were cased when not in use. Compare Isaiah 22:6, "Kir uncovered the shield." according to the oaths of the tribes even thy word—that is, Thy oaths of promise to the tribes of Israel (Psalms 77:8; Luke 1:73; Luke 1:74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the tribes, rather than Abraham or Moses, is in order

Zechariah 10:2 — opposed to Jehovah and His true prophets. seen a lie—pretending to see what they saw not in giving responses. comfort in vain—literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; Job 16:2; Job 21:34). therefore they went their way—that is, Israel and Judah were led away captive. as a flock . . . no shepherd—As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah,

Zechariah 9:15 — them with triumph (1 Chronicles 12:2- :). filled—with blood. like bowls—the bowls used to receive the blood of the sacrifices. as . . . corners—or "horns" of the altar, which used to be sprinkled with blood from the bowls (Exodus 29:12; Leviticus 4:18).

Mark 1:38 — cities also for therefore"—or, "to this end"—"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side. :-. HEALING OF A LEPER. ( = Matthew 8:1-4; Luke 5:12-16). See on Luke 5:12-42.5.16- :.

Mark 2:4 — 4. And when they could not come nigh unto him for the press—or, as in Luke ( :-), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"—the flat or terrace-roof, universal in Eastern houses.

Luke 2:49 — 49. about my Father's business—literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"—where He dwells and is to be found—about His hand, so to speak. This latter shade of meaning, which includes the

Luke 23:41 — 41. we . . . justly, c.—He owns the worst of his crimes and deserts, and would fain shame his fellow into the same. nothing amiss—literally, "out of place" hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with

Romans 6:3 — Christian discipleship in general, and of His death in particular. And since He was "made sin" and "a curse for us" (2 Corinthians 5:21; Galatians 5:13), "bearing our sins in His own body on the tree," and "rising again for our justification" (Romans 4:25; 1 Peter 2:24), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ

1 Corinthians 11:10 — orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanor and dress of the latter being indicative of that inward humility which angels know to be most pleasing to their common Lord (1 Corinthians 4:9; Ephesians 3:10; Ecclesiastes 5:6). HAMMOND quotes CHRYSOSTOM, "Thou standest with angels; thou singest with them; thou hymnest with them; and yet dost thou stand laughing?" BENGEL explains, "As the angels are in relation to God, so the woman is in

1 Corinthians 11:4 — 4. praying—in public ( :-). prophesying—preaching in the Spirit (1 Corinthians 12:10). having—that is, if he were to have: a supposed case to illustrate the impropriety in the woman's case. It was the Greek custom (and so that at Corinth) for men

1 Corinthians 5:4 — 4. In the name of our Lord Jesus Christ—By His authority and as representing His person and will (2 Corinthians 2:10). Join this with "to deliver such a one unto Satan" (2 Corinthians 2:10- :). The clause, "When ye have been gathered together and my spirit

1 Corinthians 9:14 — 14. Even so—The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former.