Bible Commentaries

1 Kings 1:1 — 1, 2. Now king David was old—He was in the seventieth year of his age (2 Samuel 5:4; 2 Samuel 5:5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (1 Samuel 16:12). In modern Palestine and Egypt the people, owing to

2 Kings 11:4 — 4. the seventh year—namely, of the reign of Athaliah, and the rescue of Jehoash. Jehoiada sent and fetched the rulers, c.—He could scarcely have obtained such a general convocation except at the time, or on pretext, of a public and solemn festival.

2 Chronicles 19:1 — 1-4. Jehoshaphat . . . returned to his house in peace—(See :-). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [ :-]. This was Jehu, of

Song of Solomon 2:7 — which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Ezekiel 16:43; Ephesians 4:30; Ephesians 5:15; 1 Thessalonians 5:19). In Margin, title of Psalms 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare Song of Solomon 2:8; Song of Solomon 2:9, where He is represented as bounding

Song of Solomon 2:9 — 9. he standeth—after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Genesis 28:16; Revelation 3:14-20). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Malachi 3:1); so at Pentecost (Acts 2:1; Acts 2:2); so in visiting an individual soul, Zaccheus (Luke 19:5; Luke 19:6; John 3:8); and so, at the second

Isaiah 45:1-25 — a los reyes, la expresión se aplica a él por referirse a la costumbre judía de consagrar a los reyes para su regia función, ungiéndolos. tomé yo por su mano—Imagen ocasionada por la costumbre de sostener a una persona débil por la mano derecha (cap. 42:6). sujetar gentes—a saber, los cilicios, los sirios, babilonios, lidios, bactrianos, etc.; su imperio se extendía desde Egipto y el Mediterráneo hasta el Océano Indico, y desde Etiopía al Ponto Euxino (hoy Mar Negro). desatar lomos—esto es, el cinto

Jeremiah 32:2 — in the pressure of the siege, they should still keep the prophet in confinement [CALVIN]. The circumstances narrated (Jeremiah 38:28- :) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (Jeremiah 32:1; Jeremiah 34:1-7; Jeremiah 39:1). He was at that time put into free custody in the court of the prison. At the raising of the siege by Pharaoh-hophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon," but obtained leave to

Jeremiah 48:1-47 — PROFECIA CONTRA MOAB. Esta se había unido con los caldeos contra la Judea ( 2 Reyes 24:2). Esta profecía la cumplió Nabucodonosor cinco años después de la destrucción de Jerusalén, al atacar igualmente a Egipto (cap. 43:8-13) y a Amón (cap. 49:1-6). [Josefo, Antigüedades, 10:9, 7.] Jeremías, en esta profecía, emplea la de Isaías 15:16,

Ezekiel 16:60 — bursts forth unexpectedly like the sun from the dark clouds. With all her forgetfulness of God, God still remembers her; showing that her redemption is altogether of grace. Contrast "I will remember," with "thou hast not remembered" (Ezekiel 16:22; Ezekiel 16:43); also "My covenant," with "Thy covenant" (Ezekiel 16:61; Psalms 106:45); then the effect produced on her is (Ezekiel 16:63) "that thou mayest remember." God's promise was one of promise and of grace. The law, in its letter, was Israel's (thy) covenant,

Ezekiel 39:9 — of the cleansing, and the people's zeal for purity. How different from the ancient Israelites, who left not merely the arms, but the heathen themselves, to remain among them [FAIRBAIRN], (Judges 1:27; Judges 1:28; Judges 2:2; Judges 2:3; Psalms 106:34-36). The desolation by Antiochus began in the one hundred and forty-first year of the Seleucidæ. From this date to 148, a period of six years and four months ("2300 days," Psalms 106:34-19.106.36- :), when the temple-worship was restored (1 Maccabees 4:52),

Daniel 3:25 — to a fact so recent, now that he sees through an aperture in the furnace what seems to contradict it. walking in . . . midst of . . . fire—image of the godly unhurt, and at large ( :-), "in the midst of trouble" ( :-; compare Psalms 23:3; Psalms 23:4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited in the tomb as God's prisoner, till God should let Him out (Acts 2:26; Acts 2:27). So Paul (2 Corinthians 12:8; 2 Corinthians 12:9).

Nahum 1:10 — 10. while they are folden together as thorns—literally, "to the same degree as thorns" (compare 1 Chronicles 4:27, Margin). As thorns, so folded together and entangled that they cannot be loosed asunder without trouble, are thrown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Compare 2 Samuel 23:6; 2

Zechariah 2:13 — forth from heaven where so long He has dwelt unseen, and is about to inflict vengeance on the foe, before taking up His dwelling in Zion and the temple. However, Psalms 50:1; Psalms 50:2 ("Out of Zion"), Psalms 50:3 (compare Psalms 50:3- :), Psalms 50:4, favors CALVIN'S view. God is now "silent" while the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence"; then in turn must all flesh "be silent" before Him.

Zechariah 2:6 — from the land of the north—that is, from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deuteronomy 28:64; Jeremiah 16:15; Ezekiel 17:21). The reason why they should flee from Babylon is: (1) because of the blessings promised to God's people in their own land; (2) because of the evils about to fall on their foe (Ezekiel 17:21- :). Babylon was soon to fall

Matthew 2:4 — 4. And when he had gathered all the chief priests and scribes of the people together—The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the

Deuteronomy 2:1 — opposed by the Canaanites and Amalekites, they again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turning to the left and crossing the long, lofty mountain chain to the eastward of Ezion-geber (Numbers 21:4; Numbers 21:5), they issued into the great and elevated plains, which are still traversed by the Syrian pilgrims in their way to Mecca. They appear to have followed northward nearly the same route, which is now taken by the Syrian hadji, along the western

Romans 1:1 — was called at one and the same time to the faith and the apostleship of Christ (Acts 13:2- :). of God—that is, the Gospel of which God is the glorious Author. (So Romans 15:16; 1 Thessalonians 2:2; 1 Thessalonians 2:8; 1 Thessalonians 2:9; 1 Peter 4:17).

1 Corinthians 16:12 — Corinthians 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1 Corinthians 1:12; 1 Corinthians 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his

1 Corinthians 6:12 — I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is "brought under the power" of an harlot (1 Corinthians 7:1- : compare 1 Corinthians 7:4). The "power" ought to be in the hands of the believer, not in the things which he uses [BENGEL]; else his liberty is forfeited; he ceases to be his own master (John 8:34-36; Galatians 5:13; 1 Peter 2:16; 2 Peter 2:19). Unlawful things ruin thousands;

Galatians 1:4 — 4. gave himself— ( :-); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in :- (see on :-). for our sins—which enslaved us to the present evil world. deliver us from this—Greek, "out of the," c. The