Bible Commentaries

Psalms 60 overview — PSALM 60 :-. Shushan-eduth—Lily of testimony. The lily is an emblem of beauty (see on Psalms 60:4, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing—that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim—Syria of the two rivers, or Mesopotamia

Song of Solomon 6:10 — :-). moon—shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness ( :-). sun—Her light of justification is perfect, for it is His (2 Corinthians 5:21; 1 John 4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (1 John 4:17- :). army— (1 John 4:17- :). The climax requires this to be applied to the starry and angelic hosts,

Isaiah 21:12 — the southern part of their land in their absence during the captivity, and now deride them by your question)" ( :-). This view is favored by :-. if ye will inquire, inquire—If ye choose to consult me again, do so (similar phrases occur in Genesis 43:14; 2 Kings 7:4; Esther 4:16). return, come—"Be converted to God (and then), come" [GESENIUS]; you will then receive a more favorable answer. Esther 4:16- :. PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. Probably in the

Isaiah 28:15 — tribute to them, as if it ensured Judah from evil, whatever might befall the neighboring Ephraim ( :-). The full meaning is shown by the language ("covenant with death—hell," or sheol) to apply to all lulled in false security spiritually (Psalms 12:4; Ecclesiastes 8:8; Jeremiah 8:11); the godly alone are in covenant with death (Job 5:23; Hosea 2:18; 1 Corinthians 3:22). overflowing scourge—two metaphors: the hostile Assyrian armies like an overwhelming flood. pass through—namely, through Judea

Isaiah 48:16 — and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Isaiah 61:1 John 10:36). Plainly, John 10:36- :, which is the continuation of the forty-eighth chapter, from Isaiah 48:16, where the change of speaker from God (Isaiah 48:1; Isaiah 48:12-15) begins, is the language of Messiah. Luke 4:1; Luke 4:14; Luke 4:18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not

Ezekiel 30:18 — 18. Tehaphnehes—called from the queen of Egypt mentioned in :-. The same as Daphne, near Pelusium, a royal residence of the Pharaohs (Jeremiah 43:7; Jeremiah 43:9). Called Hanes (Isaiah 30:4). break . . . the yokes of Egypt—that is, the tyrannical supremacy which she exercised over other nations. Compare "bands of their yoke" (Isaiah 30:4- :). a cloud—namely, of calamity.

Ezekiel 8:4 — 4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Ezekiel 3:22; Ezekiel 3:23); not till Ezekiel 10:4; Ezekiel 10:18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.

Hosea 4 overview — CHAPTER 4 :-. HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS. In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Hosea 4:2 bloodshed and other evils usual in a civil war are specified.

Hosea 4:11 — 11. A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (Isaiah 28:1; Isaiah 28:7; Amos 4:1). take away the heart—that is, the understanding; make men blind to their own true good (Amos 4:1- :).

Amos 4:4 — 4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So :-. Beth-el— ( :-). Gilgal— (Hosea 4:15; Hosea 9:15; Hosea 12:11). sacrifices every morning—as commanded

Zechariah 10:4 — 4. Out of him—Judah is to be no more subject to foreigners, but from itself shall come its rulers. the corner—stone, Messiah (Isaiah 28:16). "Corners" simply express governors (Isaiah 28:16- :, Margin; Isaiah 28:16- :, Margin). The Maccabees, Judah's

Matthew 21:42 — 42. Jesus saith unto them. Did ye never read in the scriptures— (Psalms 118:22; Psalms 118:23). The stone which the builders rejected, &c.—A bright Messianic prophecy, which reappears in various forms (Isaiah 28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (Acts 4:11). He recurs to it in his first epistle (Acts 4:11- :).

Mark 4:29 — 29. But when the fruit is brought forth—to maturity immediately he putteth in the sickle, because the harvest is come—This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church. Parable of the Mustard Seed (Mark 4:30-32). For the exposition of this portion, see on Mark 4:30-41.4.32- :.

Acts 12:19 — 19. examined the keepers—who, either like the keepers of our Lord's sepulchre, had "shaken and become as dead men" (Matthew 28:4), or had slept on their watch and been divinely kept from awaking. commanded that they should be put to death—Impotent vengeance! Matthew 28:4- :. HEROD'S MISERABLE END—GROWING SUCCESS OF THE GOSPEL—BARNABAS AND SAUL RETURN TO ANTIOCH.

2 Corinthians 12:14 — 14. the third time—See :- to the first Epistle. His second visit was probably a short one ( :-), and attended with humiliation through the scandalous conduct of some of his converts (compare 2 Corinthians 12:21; 2 Corinthians 2:1). It was probably paid during

2 Corinthians 6:2 — the Father saith to God the Son, and so to all believers who are regarded as one with Him. heard thee—In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people (compare John 17:9; John 17:15; John 17:20; John 17:24). accepted . . . accepted—The Greek of the latter is more emphatic, "well-accepted." What was "an accepted time" in the prophecy (John 17:24- :, Hebrew, "in the season of grace") becomes "the well-accepted time" in the fulfilment (compare Psalms 69:13).

Galatians 5:10 — 10. Greek, "I (emphatical: 'I on my part') have confidence in the Lord with regard to you (2 Thessalonians 3:4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, 2 Thessalonians 3:4- :). but he that troubleth you— (Galatians 1:7; Acts 15:24; Joshua 7:25; 1 Kings 18:17; 1 Kings 18:18). Some one, probably, was prominent among

Colossians 4:18 — Corinthians 16:21; 2 Thessalonians 3:17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds—Already in this chapter he had mentioned his "bonds" (2 Thessalonians 3:17- :), and again Colossians 4:10, an incentive why they should love and pray (Colossians 4:10- :) for him; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict

1 Thessalonians 2:3 — 3. For—The ground of his "boldness" (1 Thessalonians 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2 Corinthians 1:12; 2 Corinthians 2:17; Ephesians 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, Ephesians 4:14- :), or lust; such as actuated false teachers of the Gentiles (Philippians 1:16; 2 Peter 2:10; 2 Peter 2:14; Judges 1:8; Revelation 2:14;

1 Thessalonians 5:11 — 11. comfort yourselves—Greek, "one another." Here he reverts to the same consolatory strain as in 1 Thessalonians 4:18. edify one another—rather as Greek, "edify (ye) the one the other"; "edify," literally, "build up," namely, in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (1 Thessalonians 4:18- :).