Bible Commentaries

1 Kings 4:25 — 25. every man under his vine and . . . fig tree—This is a common and beautiful metaphor for peace and security (Micah 4:4; Zechariah 3:10), founded on the practice, still common in modern Syria, of training these fruit trees up the walls and stairs of houses, so as to make a shady arbor, beneath which the people sit and relax.

2 Kings 13:4 — 4. he saw the oppression of Israel—that is, commiserated the fallen condition of His chosen people. The divine honor and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy and put an end to their blasphemous taunts that God had forsaken Israel (Deuteronomy 32:27; Psalms 12:4).

Song of Solomon 2:14 — 14. dove—here expressing endearment (Psalms 74:19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (Isaiah 59:11; Ezekiel 7:16); other points of likeness are their beauty; "their wings covered

Isaiah 34:1 — 1. All creation is summoned to hear God's judgments (Ezekiel 6:3; Deuteronomy 32:1; Psalms 50:4; Micah 6:1; Micah 6:2), for they set forth His glory, which is the end of creation (Revelation 15:3; Revelation 4:11). that come forth of it—answering to "all that is therein"; or Hebrew, "all whatever fills it," Margin.

Isaiah 41:8 — 8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake. servant—so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Isaiah 45:4). Jacob . . . chosen— (Isaiah 45:4- :). my friend—literally, "loving me."

Isaiah 45:5 — 5. (Isaiah 42:8; Isaiah 43:3; Isaiah 43:11; Isaiah 44:8; Isaiah 46:9). girded thee—whereas "I will loose (the girdle off) the loins of kings" (Isaiah 46:9- :), strengthening thee, but enfeebling them before thee. though . . . not known me— (Isaiah 45:4). God knows His elect before they are made to know Him (Galatians 4:9; John 15:16).

Jeremiah 48:19 — 19. Aroer—on the north bank of the Arnon, a city of Ammon (Deuteronomy 2:36; Deuteronomy 3:12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (compare 1 Samuel 4:13; 1 Samuel 4:16).

Jeremiah 49:27 — 27. palaces of Ben-hadad—that palace from which so many evils and such cruelty to Israel emanated; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2 Kings 13:3; Amos 1:4; it was a common name of the Syrian kings (compare Amos 1:4- :; meaning "son of Hadad," the idol).

Jeremiah 8:16 — 16. his horses—the Chaldean's. was heard—the prophetical past for the future. from Dan—bordering on Phoelignicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country. strong ones—a poetical phrase for steeds, peculiar to Jeremiah ( :-; compare Jeremiah 4:13; Jeremiah 4:29; Jeremiah 6:23).

Lamentations 4:17 — 17. As for us—This translation forms the best antithesis to the language of the heathen (Lamentations 4:15; Lamentations 4:16). CALVIN translates, "While as yet we stood as a state, our eyes failed," c. watched for a nation that could not save us—Egypt (2 Kings 24:7 Isaiah 30:7; Jeremiah 37:5-11). Tzaddi.

Ezekiel 4:2 — 2. fort—rather, "watch-tower" (Jeremiah 52:4) wherein the besiegers could watch the movements of the besieged [GESENIUS]. A wall of circumvallation [Septuagint and ROSENMULLER]. A kind of battering-ram [MAURER]. The first view is best. a mount—wherewith the Chaldeans could be defended from missiles. battering-rams—literally, "through-borers." In Jeremiah 52:4- : the same Hebrew is translated "captains."

Ezekiel 6:4 — 4. images—called so from a Hebrew root, "to wax hot," implying the mad ardor of Israel after idolatry [CALVIN]. Others translate it, "sun images"; and so in :- (see 2 Kings 23:11; 2 Chronicles 34:4; Isaiah 17:8, Margin). cast your slain men before your idols—The foolish objects of their trust in the day of evil should witness their ruin.

Amos 5:3 — 3. went out by a thousand—that is, "the city from which there used to go out a thousand" equipped for war. "City" is put for "the inhabitants of the city," as in Amos 4:8. shall leave . . . hundred—shall have only a hundred left, the rest being destroyed by sword and pestilence (Amos 4:8- :).

Zechariah 4:3 — 3. two olive trees—supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church. by it—literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zechariah 4:12; Zechariah 4:14.

Matthew 4:1 — 1. Then—an indefinite note of sequence. But Mark's word (Mark 1:12) fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke (Luke 4:1). was Jesus led up—that is, from the low Jordan valley to some more elevated spot. of the Spirit—that blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as

Matthew 6:4 — 4. That thine alms may be in secret, and thy Father which seeth in secret himself shall reward thee openly—The word "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. (See 1 Timothy 5:25; Romans 2:16; 1 Corinthians 4:5). Prayer (Matthew 6:5; Matthew 6:6).

Romans 15:32 — 32. That I may come unto you with—"in" joy by the will of God— (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Hebrews 6:3; James 4:15) and may with you be refreshed—rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.

Ephesians 2:4 — 4. God, who is rich—Greek "(as) being rich in mercy." for—that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Ephesians 2:7; Ephesians 1:7; Romans 2:4; Romans 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].

1 Timothy 3:16 — There is set before us the whole dignity of Christ's person. If He were not essentially superhuman ( :-), how could the apostle emphatically declare that He was manifested in (the) flesh? [TREGELLES, Printed Text of the Greek New Testament]. (John 1:14 Philippians 2:7; 1 John 1:2; 1 John 4:2). Christ, in all His aspects, is Himself "the mystery of godliness." He who before was hidden "with God" was made manifest (John 1:1; John 1:14; Romans 16:25; Romans 16:26; Colossians 1:26; 2 Timothy 1:10; Titus

Hebrews 12:29 — 29. Greek, "For even": "for also"; introducing an additional solemn incentive to diligence. Quoted from :-. our God—in whom we hope, is also to be feared. He is love (1 John 4:8; 1 John 4:16); yet there is another side of His character; God has wrath against sin (Hebrews 10:27; Hebrews 10:31).