Bible Commentaries

Job 35:2 — 2. more than—rather as in Job 9:2; Job 25:4: "I am righteous (literally, my righteousness is) before God." The English Version, however, agrees with Job 9:17; Job 16:12-17; Job 27:2-6. Job 4:17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but virtually.

Psalms 118:1 — 1-4. The trine repetitions are emphatic (compare Psalms 118:10-12; Psalms 118:15; Psalms 118:16; Psalms 115:12; Psalms 115:13). Let . . . say—Oh! that Israel may say. now—as in Psalms 115:13- :; so in Psalms 118:3; Psalms 118:4. After "now say" supply "give thanks." that his mercy—or, "for His mercy."

Psalms 119:98 — 98-100. of knowledge, both of the matter of all useful, moral truth, and an experience of its application. wiser than mine enemies—with all their carnal cunning (Deuteronomy 4:6; Deuteronomy 4:8). they are ever with me—The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.

Psalms 15:1-5 — Salmo 15 Los que son dignos de la comunión con Dios se pueden conocer por su conformación a la ley de Dios, lo que se ilustra en varias particularidades importantes. 1. habitará—peregrinará (cf. el Salmo 5:4) donde está bajo la protección de Dios, así como en comunión (Salmo 23:6; Salmo 27:4, Salmo 27:6). tabernáculo—sede del arca ( 2 Samuel 6:17), símbolo de la presencia de Dios. monte de tu santidad—Tu santo monte ( 2 Samuel 2:6). 2. que anda—(cf. el

Psalms 80:1-19 — Salmo 80 Sosannim—Lirios (título del Salmo 45.) Eduth—Testimonio, refiriéndose al tema como un testimonio de Dios a su pueblo (cf. el Salmo 19:7). Este Salmo probablemente se refiere a la cautividad de las diez tribus, como el anterior, a la de Judá. Su queja está agravada por el contraste de

Ecclesiastes 3:9 — joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (Ecclesiastes 3:2) refers to his planting (Ecclesiastes 2:5); "laugh" (Ecclesiastes 3:4), to Ecclesiastes 2:1; Ecclesiastes 2:2; "his mirth," "laughter"; "build up," "gather stones" (Ecclesiastes 3:3; Ecclesiastes 3:5), to his "building" (Ecclesiastes 2:4); "embrace," "love," to his "princess" (see on Ecclesiastes 2:4- :); "get" (perhaps

Isaiah 29:2 — unvanquished; or "it shall be as the altar of burnt offering," consuming with fire the besiegers (Isaiah 29:6; Isaiah 30:30; Isaiah 31:9; Leviticus 10:2); or best, as Isaiah 29:3 continues the threat, and the promise of deliverance does not come till Isaiah 29:4, "it shall be like a hearth of burning," that is, a scene of devastation by fire [G. V. SMITH]. The prophecy, probably, contemplates ultimately, besides the affliction and deliverance in Sennacherib's time, the destruction of Jerusalem by Rome, the

Isaiah 40:7 — 7. spirit of the Lord—rather, "wind of Jehovah" ( :-). The withering east wind of those countries sent by Jehovah (Jonah 4:8). the people—rather, "this people" [LOWTH], which may refer to the Babylonians [ROSENMULLER]; but better, mankind in general, as in Jonah 4:8- :, so Isaiah 40:6, "all flesh"; this whole race, that is, man.

Isaiah 51:1 — 51:12; Isaiah 51:13). The mistake of the Jews, heretofore, has been, not in that they "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraham did (Romans 9:31; Romans 9:32; Romans 10:3; Romans 10:4; Romans 4:2-5). hole of . . . pit—The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from which they have been taken, but that as Abraham, the quarry, as it were (compare Romans 4:2-45.4.5- :),

Isaiah 7:15 — 15. Butter—rather, curdled milk, the acid of which is grateful in the heat of the East ( :-). honey—abundant in Palestine (Judges 14:8; 1 Samuel 14:25; Matthew 3:4). Physicians directed that the first food given to a child should be honey, the next milk [BARNABAS, Epistle]. HORSLEY takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants

Jeremiah 8:4 — 4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (Jeremiah 3:12; Jeremiah 4:1).

Galatians 1:7 — I meant by the "different gospel" was nothing but a perversion by "some" of the one Gospel of Christ. would pervert—Greek, "wish to pervert"; they could not really pervert the Gospel, though they could pervert Gospel professors (compare Galatians 4:9; Galatians 4:17; Galatians 4:21; Galatians 6:12; Galatians 6:13; Colossians 2:18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances and professed to rest on the authority of other apostles, namely, Peter and James.

Ephesians 1:4 — 4. hath chosen us—Greek, "chose us out for Himself" (namely, out of the world, Galatians 1:4): referring to His original choice, spoken of as past. in him—The repetition of the idea, "in Christ" (Galatians 1:4- :), implies the paramount importance of

Philippians 3:3 — 3. "We are the (real) circumcision" (Romans 2:25-29; Colossians 2:11). worship God in the Spirit—The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (John 4:23; John 4:24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the

Philippians 4:10 — pass to another subject. in the Lord—He views everything with reference to Christ. at the last—"at last"; implying he was expecting their gift, not from a selfish view, but as a "fruit" of their faith, and to "abound" to their account (Philippians 4:11; Philippians 4:17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late. your care . . . hath flourished again—Greek, "Ye have flourished again (revived, as trees sprouting forth again

1 Thessalonians 1:1 — (1 Thessalonians 2:6- :), and a "prophet" (1 Thessalonians 2:6- :), and one of the deputies who carried the decree of the Jerusalem council to Antioch. His age and position cause him to be placed before "Timothy," then a youth (Acts 16:1; 1 Timothy 4:12). Silvanus (the Gentile expanded form of "Silas") is called in 1 Timothy 4:12- :, "a faithful brother" (compare 1 Timothy 4:12- :). They both aided in planting the Thessalonian Church, and are therefore included in the address. This, the first of

Hebrews 4:10 — 10. For—justifying and explaining the word "rest," or "Sabbatism," just used (see on Hebrews 4:9). he that is entered—whosoever once enters. his rest—God's rest: the rest prepared by God for His people [ESTIUS]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately

Revelation 10:1 — cloud—the emblem of God coming in judgment. a—A, B, C, and Aleph read "the"; referring to ( :-) the rainbow already mentioned. rainbow upon his head—the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from Revelation 4:3 (see on Revelation 4:3). face as . . . the sun— (Revelation 1:16; Revelation 18:1). feet as pillars of fire— (Revelation 1:15; Ezekiel 1:7). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in Revelation

Revelation 21:8 — 22:15. unbelieving—Greek, "faithless." abominable—who have drank of the harlot's "cup of abominations." sorcerers—one of the characteristics of Antichrist's time. all liars—Greek, "all the liars": or else "all who are liars"; compare 1 Timothy 4:1; 1 Timothy 4:2, where similarly lying and dealings with spirits and demons, are joined together as features of "the latter times." second death— 1 Timothy 4:2- :: "everlasting destruction," 2 Thessalonians 1:9; Mark 9:44; Mark 9:46; Mark 9:48, "Where

1 Samuel 1:20 — 20. called his name Samuel—doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Genesis 4:1; Genesis 4:26; Genesis 5:29; Genesis 19:37; Genesis 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.