Bible Commentaries

Ezra 5:14 — well as the general tone of his despatch, is marked by a sound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects he appears in favorable contrast with his predecessor, Rehum (Ezra 4:9).

Ezra 5:17 — well as the general tone of his despatch, is marked by a sound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects he appears in favorable contrast with his predecessor, Rehum (Ezra 4:9).

Ezekiel 10:1 — Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (Ezekiel 10:18) for a long period (Ezekiel 43:2). The feature (Ezekiel 43:2- :) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no

Daniel 4:17 — in condition (1 Samuel 2:8; Luke 1:52). It is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased to the dunghill, and then restored, was to have in himself an experimental proof of this (Daniel 4:37).

Hosea 3:4 — 4. The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries,

Jonah 3:4 — 4. a day's journey—not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him. Yet forty days, and Nineveh shall

Zephaniah 3:10 — 10. From beyond . . . Ethiopia my suppliants—literally, "burners of incense" (compare Psalms 141:2; Revelation 5:8; Revelation 8:3; Revelation 8:4). The Israelites are meant, called "the daughter of My dispersed," a Hebrew idiom for My dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia

Zephaniah 3:9 — on Pentecost (Zephaniah 3:19- :). The full restoration of the earth's unity of language and of worship is yet future, and is connected with the restoration of the Jews, to be followed by the conversion of the world. Compare Isaiah 19:18; Zechariah 14:9; Romans 15:6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered impure through being the instruments of calling on idols and dishonoring God (compare Psalms 16:4; Hosea 2:17). Whether Hebrew shall be the one universal

Zechariah 6:1 — number of the "olive trees" (Zechariah 2:6- :); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. HENDERSON explains them to be the Medo-Persian kingdom, represented by the "two horns" (Daniel 8:3; Daniel 8:4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.

Zechariah 9:7 — 7. take . . . his blood out of . . . mouth—Blood was forbidden as food (Genesis 9:4; Leviticus 7:26). abominations—things sacrificed to idols and then partaken of by the worshippers (Numbers 25:2; Acts 15:29). The sense is, "I will cause the Philistines to cease from the worship of idols." even he shall be for our God—"even he,"

Malachi 1:2 — where it is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufferings to their proper cause, their own sin, impiously accuse God of indifference to their welfare [MOORE]. Thus Malachi 1:1-4 form a fit introduction to the whole prophecy. Was not Esau Jacob's brother?—and so, as far as dignity went, as much entitled to God's favor as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favor (Romans 9:13). So God has passed

Romans 7:4 — 4. Wherefore . . . ye also are become dead—rather, "were slain." to the law by the body of Christ—through His slain body. The apostle here departs from his usual word "died," using the more expressive phrase "were slain," to make it clear that he meant

1 Corinthians 12:1 — forth in order: (1). The unity of the body (Matthew 7:22- :). (2). The variety of its members and functions (Matthew 7:22- :). (3). The grand principle for the right exercise of the gifts, namely, love (1 Corinthians 12:31; 1 Corinthians 13:1-13). (4) The comparison of the gifts with one another (1 Corinthians 13:1-46.13.13- :). I would not have you ignorant—with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (1 Corinthians 13:1-46.13.13- :).

1 Corinthians 9:21 — English Version) say "under the law (as he does in 1 Corinthians 9:15- :) to Christ"; but uses the milder term, "in . . . law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Galatians 3:13; Galatians 3:24), but to Him, as the members to the Head (1 Corinthians 7:22; Romans 8:1-4; 1 Peter 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), 1 Peter 2:16- :. To Christ, as man's

Colossians 3:1 — he had condemned the "fleshly mind" and the "satiating to the full the flesh"; in contrast to this he now says, "If then ye have been once for all raised up (Greek, aorist tense) together with Christ" (namely, at your conversion and baptism, Romans 6:4). seek those things . . . above— (Matthew 6:33; Philippians 3:20). sitteth—rather, as Greek, "Where Christ is, sitting on the right of God" (Ephesians 1:20). The Head being quickened, the members are also quickened with Him. Where the Head is, there

Colossians 3:3 — 3. The Greek aorist tense implies, "For ye have died once for all" (Colossians 2:12; Romans 6:4-7). It is not said, Ye must die practically to the world in order to become dead with Christ; but the latter is assumed as once for all having taken place in the regeneration; what believers are told is, Develop this spiritual life in practice. "No

2 Timothy 1:3 — of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Acts 23:1; Acts 24:14; Acts 26:6; Acts 26:7; Acts 28:20), so Timothy should persevere firmly in the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him,

Hebrews 3 overview — 3:7; Hebrews 3:8); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (Hebrews 3:8- :), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (Hebrews 4:14; Hebrews 5:10).

1 John 2:20 — which they as believers have wherewith to withstand. Antichrists ( :-), namely, the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," namely, the Holy Spirit (more plainly mentioned further on, as in John's style, 1 John 3:24; 1 John 4:13; 1 John 5:6), which they ("ye" is emphatical in contrast to those apostates, 1 John 5:6- :) have "from the Holy One, Christ" (John 1:33; John 3:34; John 15:26; John 16:14): "the righteous" (1 John 2:1), "pure" (1 John 2:1- :), "the Holy

Revelation 1:7 — Levitical waters of cleansing and blood offerings. all kindreds . . . shall wail—all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Zechariah 12:3-6; Zechariah 12:9; Zechariah 14:1-4; Matthew 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Matthew 24:30- :. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general