Bible Commentaries

Job 36:4 — 4. I will not "speak wickedly for God," as the friends (Job 13:4; Job 13:7; Job 13:8) —that is, vindicate God by unsound arguments. he that is perfect, &c.—Rather, as the parallelism requires, "a man of integrity in sentiments is with thee" (is he with whom thou hast to do). Elihu means himself, as opposed to the dishonest reasonings of the friends (Job 13:8- :).

Psalms 35:15 — 15, 16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Psalms 38:17 for any distress. abjects—either as cripples (compare 2 Samuel 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8). I knew it not—either the persons, or, reasons of such conduct. tear me, and ceased not—literally, "were not silent"—showing that the tearing meant slandering.

Psalms 60:6 — 6-10. God hath spoken in—or, "by." his holiness— (Psalms 89:35; Amos 4:2), on the pledge of His attributes (Psalms 22:3; Psalms 30:4). Taking courage from God's promise to give them possession (Exodus 23:31; Deuteronomy 11:24) (and perhaps renewed to him by special revelation), with triumphant joy he describes the conquest as already made. Shechem, and . . . Succoth—as widely separated points, and—

Leviticus 16:11 — to solemnize his own mind, as well as the minds of the people, by offering the sacrifices for their sins. The sin offerings being slain had the sins of the offerer judicially transferred to them by the imputation of his hands on their head (Leviticus 4:4 Leviticus 4:15; Leviticus 4:24; Leviticus 4:29; Leviticus 4:33); and thus the young bullock, which was to make atonement for himself and the other priests (called "his house," Leviticus 4:33- :), was killed by the hands of the high priest. While the blood

Song of Solomon 3:10 — blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table. paved—translated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zephaniah 3:17; 1 John 4:8; 1 John 4:16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (compare 1 John 4:16- :); this is all grace and love to believers, who answer to "the daughters of Jerusalem" (1 John 4:16- :). The

Song of Solomon 3:4 — 4. Jesus Christ is generally "found" near the watchmen and means of grace; but they are not Himself; the star that points to Beth-lehem is not the Sun that has risen there; she hastens past the guideposts to the goal [MOODY STUART]. Not even angels could

Song of Solomon 4:1 — 1. Contrast with the bride's state by nature (Isaiah 1:6) her state by grace (Isaiah 1:6- :), "perfect through His comeliness put upon her" (Ezekiel 16:14; John 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (John 5:44; Revelation 4:10; Revelation 4:11). Seven features of beauty are specified (Revelation 4:11- :) ("lips" and "speech"

Isaiah 54:13 — 13. Quoted by the Saviour ( :-), to prove that in order to come to Him, men must be "drawn" by the Father. So Jeremiah 31:34; Micah 4:2; 1 Corinthians 2:10; Hebrews 8:10; Hebrews 10:16; 1 John 2:20. great . . . peace—generally (Psalms 119:165). Specially referring to the peaceful prosperity which shall prevail under Messiah in the latter days (Isaiah 2:4; Isaiah 9:6).

Jeremiah 46:4 — 4. Harness the horses—namely, to the war chariots, for which Egypt was famed (Exodus 14:7; Exodus 15:4). get up, ye horsemen—get up into the chariots. MAURER, because of the parallel "horses," translates, "Mount the steeds." But it is rather describing the successive steps in equipping the war chariots; first harness the horses to them, then let the horsemen mount them. brigandines—cuirasses, or coats of mail.

Daniel 7:12 — Testament views the present æon or age of the world as essentially heathenish, which we cannot love without forsaking Christ (Romans 12:2; 1 Corinthians 1:20; 1 Corinthians 2:6; 1 Corinthians 2:8; 1 Corinthians 3:18; 1 Corinthians 7:31; 2 Corinthians 4:4; Galatians 1:4; Ephesians 2:2; 2 Timothy 4:10; compare 1 John 2:15; 1 John 2:17). The object of Christianity is not so much to Christianize the present world as to save souls out of it, so as not to be condemned with the world (1 John 2:17- :), but

Zechariah 14:1 — 1. day of the Lord—in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joel 2:31; Joel 3:14; Malachi 4:1; Malachi 4:5). thy spoil . . . divided in the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.

Matthew 9:38 — 38. Pray ye therefore the Lord of the harvest—the great Lord and Proprietor of all. Compare :-, "I am the true vine, and My Father is the husbandman." that he will send forth labourers into his harvest—The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Matthew 9:25; John 10:4 —"When He putteth forth His own sheep." (See on John 10:4- :).

Acts 20:4 — 4, 5. there accompanied him into Asia—the province of Asia. Sopater of Berea—The true reading, beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think this mention of his father was to distinguish him from Sosipater (the same name in fuller

1 Corinthians 14:14 — 14. spirit—my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be "unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Ephesians 4:23; Hebrews 4:12.

Ephesians 4:9 — (assuming Him to be God) His ascent implies a previous descent; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers to God (Ephesians 4:8; Ephesians 4:17; Ephesians 4:18). It must therefore be GOD THE SON (John 6:33; John 6:62). As He declares (John 3:13), "No man hath ascended up to heaven, but He that came down from heaven." Others, though they did not previously descend, have ascended;

1 Thessalonians 4:5 — 5. in the lust—Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust. which know not God—and so know no better. Ignorance of true religion is the parent of unchastity (Ephesians 4:18; Ephesians 4:19). A people's morals are like the objects of their worship (Deuteronomy 7:26; Psalms 115:8; Romans 1:23; Romans 1:24).

Hebrews 1:5 — 5. For—substantiating His having "obtained a more excellent name than the angels." unto which—A frequent argument in this Epistle is derived from the silence of Scripture (Hebrews 1:13; Hebrews 2:16; Hebrews 7:3; Hebrews 7:14) [BENGEL]. this day have I begotten thee— (Psalms 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Acts 13:33; Romans 1:4). Christ has a fourfold

Hebrews 2:10 — crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God. for whom—God the Father (Romans 11:36; 1 Corinthians 8:6; Revelation 4:11). In Revelation 4:11- : the same is said of Christ. all things—Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as

2 Peter 2:3 — 3. through, c.—Greek, "IN covetousness" as their element (2 Peter 2:14, end). Contrast 2 Corinthians 11:20 2 Corinthians 12:17. of a long time—in God's eternal purpose. "Before of old ordained to condemnation" (Judges 1:4). lingereth not—though sinners think it lingers; "is not idle." damnation—Greek, "destruction" (see on Judges 1:4- :). Personified. slumbereth not—though sinners slumber.

Revelation 4:4 — 4. seats—rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So :-, "the seat (rather, throne) of the beasts," in hellish parody of God's throne. four and twenty elders—Greek, "the