Bible Commentaries

1 Kings 22:3 — 3-8. Know ye that Ramoth in Gilead is ours—a Levitical and free town on the north border of Gad (Deuteronomy 4:43; Joshua 21:38), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son

Psalms 138:1-8 — Dicha promesa, como contestación a la oración del afligido David, reavivó y fortaleció su fe, y será, como la base de otras revelaciones del Mesías, la ocasión de alabanza de parte de todos los que la oyen y la reciben (Salmo 68:29, Salmo 68:31; Isaías 4:3). que la gloria … es grande—o bien, cuando sea grande la gloria, en el cumplimiento por Dios de sus propósitos de redención. 6, 7. En este principio general del gobierno de Dios ( Isaías 2:11; Isaías 57:15; Isaías 66:2), confía para recibir el

Song of Solomon 8:6 — 6. Implying approaching absence of the Bridegroom. seal—having her name and likeness engraven on it. His Holy Priesthood also in heaven (Exodus 28:6-12; Exodus 28:15-30; Hebrews 4:14); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare Jeremiah 22:24; Haggai 2:23). But the Holy Ghost (Ephesians 1:13; Ephesians 1:14). As in Song of Solomon 8:5, she was "leaning" on Him, that is, her arm on

Isaiah 44:5 — Corinthians 8:5). call himself by the name of Jacob—The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare Isaiah 43:7; Psalms 49:11). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [MAURER], (Psalms 24:6). subscribe . . . hand unto . . . Lord—in solemn and public covenant, pledging himself to God's service

Isaiah 50:1 — 1. Where . . . mothers divorcement—Zion is "the mother"; the Jews are the children; and God the Husband and Father (Isaiah 54:5; Isaiah 62:5; Jeremiah 3:14). GESENIUS thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (Deuteronomy 24:1), or that He had "sold" His and her "children,"

Isaiah 9:7 — 7. Of . . . increase . . . no end—His princely rule shall perpetually increase and be unlimited (Daniel 2:44). throne of David— (1 Kings 8:25; Psalms 2:6; Psalms 132:11; Jeremiah 3:17; Jeremiah 3:18 Ezekiel 34:23-26; Ezekiel 37:16; Ezekiel 37:22; Luke 1:32; Luke 1:33; Acts 2:30). judgment . . . justice—It is not a kingdom of mere might, and triumph of

Numbers 17:2 — of a rod for Aaron determined him to be the head of that tribe, as well as that branch or family of the tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (compare Numbers 17:10; Hebrews 9:4), where a divine token was promised that would for all time terminate the dispute.

Malachi 4:4 — 4. Remember . . . law—"The law and all the prophets" were to be in force until John ( :-), no prophet intervening after Malachi; therefore they are told, "Remember the law," for in the absence of living prophets, they were likely to forget it. The office

Matthew 4:3 — he said, if thou be the Son of God, command that these stones be made bread—rather, "loaves," answering to "stones" in the plural; whereas Luke, having said, "Command this stone," in the singular, adds, "that it be made bread," in the singular (Luke 4:3). The sensation of hunger, unfelt during all the forty days, seems now to have come on in all its keenness—no doubt to open a door to the tempter, of which he is not slow to avail himself; "Thou still clingest to that vainglorious confidence that

Ephesians 1:20 — of the believer's soul now, and, consequently, of his body hereafter (Romans 6:8-11; Romans 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (John 2:19; John 10:17; John 10:18). Also the Holy Spirit (Romans 1:4; 1 Peter 3:18). set him —Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Hebrews 1:13). at his own right hand— (Psalms 110:1). Where He remains till all His enemies have been put

1 Thessalonians 5:21 — "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (1 Corinthians 12:10; 1 Corinthians 14:29; 1 John 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isaiah 8:20; Acts 17:11; Galatians 1:8; Galatians 1:9). This precept negatives the Romish priest's

2 Timothy 2:26 — English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, 1 Timothy 6:9- :), so as to follow the will of HIM (the Lord, 2 Timothy 2:24, or "God," 2 Timothy 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience

Hebrews 10:19 — 19. Here begins the third and last division of the Epistle; our duty now while waiting for the Lord's second advent. Resumption and expansion of the exhortation (Hebrews 4:14-16; compare Hebrews 10:22; Hebrews 10:23 here) wherewith he closed the first part of the Epistle, preparatory to his great doctrinal argument, beginning at Hebrews 10:23- :. boldness—"free confidence," grounded on the consciousness that our sins

Hebrews 4:3 — Psalm, still speaks of the rest of God as not yet attained. THEREFORE, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, :-, when they shall rest from their works, as God did from His, Hebrews 4:10. The argument is to show that by "My rest," God means a future rest, not for Himself, but for us. finished—Greek, "brought into existence," "made."

Hebrews 6:4 — 4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance. for those—"in the case of those." once enlightened—once for all illuminated by the word of God taught

James 3:9 — ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person" (Hebrews 1:3), compare Genesis 1:26; 1 John 4:20. In the passage, Genesis 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward

James 5:14 — 14. let him call for the elders—not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should

1 Peter 2:4 — 4. coming—drawing near (same Greek as here, :-) by faith continually; present tense: not having come once for all at conversion. stone—Peter (that is, a stone, named so by Christ) desires that all similarly should be living stones BUILT ON CHRIST,

2 Peter 2:4 — 4. if—The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2 Peter 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2 Peter 2:9-

Revelation 18:8 — C, Syriac, and ANDREAS. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL." judgeth—But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in Revelation 18:4 to God's people to come out of her implies that the judgment was not yet actually executed.