Bible Commentaries

Ezekiel 17:3 — great buildings of Babylon; such as are now seen in the Assyrian remains. long-winged—implying the wide extent of his empire. full of feathers—when they have been renewed after moulting; and so in the full freshness of renovated youth (Psalms 103:5; Isaiah 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon. divers colours—the golden eagle, marked with star-like spots, supposed to be the largest of eagles [BOCHART]. Answering to the variety of languages,

Daniel 2:22 — Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (Daniel 7:1; Daniel 7:2); then follows a vision in a waking state (Daniel 8:1-3); lastly, in the two final revelations (Daniel 9:20; Daniel 10:4; Daniel 10:5) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical details, such as are

Amos 3:12 — shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perhaps the reference is to this. Compare on the image 1 Samuel 17:34; 1 Samuel 17:35; 2 Timothy 4:17. that dwell in Samaria in the corner of a bed—that is, that live luxuriously in Samaria (compare Amos 6:1; Amos 6:4). "A bed" means here the Oriental divan, a raised part of the room covered with cushions. in Damascus in a couch—Jeroboam

Habakkuk 2:4 — had in view, "If any man draw back (one result of being 'lifted up' with overweening arrogancy), my soul shall have no pleasure in him." the just shall live by his faith—the Jewish nation, as opposed to the unbelieving Chaldean (compare Habakkuk 2:5; Habakkuk 1:6-10; Habakkuk 1:13-17) [MAURER]. HENDERSON'S view is that the believing Jew is meant, as opposed to the unbelieving Jew (compare Romans 1:17; Galatians 3:11). The believing Jew, though God's promise tarry, will wait for it; the unbelieving

Matthew 10:4 — 4. Simon the Canaanite—rather "Kananite," but better still, "the Zealot," as he is called in Luke 6:15, where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance

Matthew 23:27 — to beautify them. which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness—What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psalms 5:9; Romans 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets—that is, "ye be witnesses that ye have inherited, and

Mark 1:35 — 35. And in the morning—that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader. rising up a great while before

Mark 13:27 — he send his angels—"with a great sound of a trumpet" ( :-). and shall gather together his elect, c.—As the tribes of Israel were anciently gathered together by sound of trumpet (Exodus 19:13 Exodus 19:16; Exodus 19:19; Leviticus 23:24; Psalms 81:3-5), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet (Psalms 81:3-19.81.5- :; compare Revelation 11:15); and the ministry of angels, employed in all the great operations of Providence, is here

Luke 23:42 — He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (Nehemiah 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even

Acts 6:7 — do the apostles here show themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large! (5) How little of formal organization did the apostles give to the Church at first, and when an emergency arose which demanded something more, how entirely was the remedy suggested by the reason of the thing! (6) Though the new office-bearers are not expressly

1 Corinthians 4:8 — riches: so ye feel ye can now do "without us," your first spiritual fathers ( :-). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (2 Timothy 2:5; 2 Timothy 2:11; 2 Timothy 2:12). They were like the self-complacent Laodiceans (2 Timothy 2:12- :; compare Hosea 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast

1 Corinthians 9:5 — 5. lead about a sister, a wife—that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and

2 Corinthians 2:12 — 12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2 Corinthians 7:5; 2 Corinthians 7:6; 2 Corinthians 7:7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Acts 20:6); also, that he had disciples there (Acts 20:7), which accords

Galatians 2:9 — Gentiles (Revelation 21:20- :). seemed—that is, were reputed to be (see on Galatians 2:2 and Galatians 2:6) pillars, that is, weighty supporters of the Church (compare Proverbs 9:1; Revelation 3:12). perceived the grace . . . given unto me— (2 Peter 3:15). gave to me and Barnabas the right hands of fellowship—recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, Lamentations 5:6; Ezekiel 17:18. heathen—the

Ephesians 5:30 — 30. For—Greek, "Because" (1 Corinthians 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [ALFORD] (Genesis 2:23; Genesis 2:24). The Greek expresses, "Being

Philippians 1:7 — and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare 2 Corinthians 7:3- :), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" (Philippians 1:5), and have manifested this, both by suffering as I do for the Gospel's sake (Philippians 1:28-30), and by imparting to me of your substance (Philippians 1:28-50.1.30- :). It is natural and right for me thus confidently to pray in your behalf. (ELLICOTT, and

Philippians 3:9 — him—"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him ( :-). own righteousness . . . of the law— (Philippians 3:6; Romans 10:3; Romans 10:5). "Of," that is, from. righteousness . . . of God by faith—Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism

Colossians 1:27 — riches of Christ"; Ephesians 1:7, "riches of His grace." "The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (Colossians 3:4; Romans 5:2; Romans 8:17; Romans 8:18; Ephesians 1:18). This sense is proved by the following: "Christ in you the hope of the (so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which the mystery revealed

2 Timothy 1:12 — which I was appointed a preacher (2 Timothy 1:10; 2 Timothy 1:11). I also suffer—besides my active work as a missionary. ELLICOTT translates, "I suffer even these things"; the sufferings attendant on my being a prisoner (2 Timothy 1:8; 2 Timothy 1:15). I am not ashamed—neither be thou (2 Timothy 1:8). for—Confidence as to the future drives away shame [BENGEL]. I know—though the world knows Him not (John 10:14; John 17:25). whom—I know what a faithful, promise-keeping God He is (John 17:25-

2 Timothy 3:12 — up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [BENGEL]. shall suffer persecution—and will not decline it (Galatians 5:11). BISHOP PEARSON proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions,