Bible Commentaries

Psalms 119:161 — 161-165. (Compare Psalms 119:46; Psalms 119:86). awe—reverential, not slavish fear, which could not coexist with love (Psalms 119:163; 1 John 4:8). Instead of fearing his persecutors, he fears God's Word alone (Luke 12:4; Luke 12:5). The Jews inscribe in the first page of the great Bible (Luke 12:5- :), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"

Psalms 119:164 — 161-165. (Compare Psalms 119:46; Psalms 119:86). awe—reverential, not slavish fear, which could not coexist with love (Psalms 119:163; 1 John 4:8). Instead of fearing his persecutors, he fears God's Word alone (Luke 12:4; Luke 12:5). The Jews inscribe in the first page of the great Bible (Luke 12:5- :), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"

Psalms 24:10 — 10. Lord of hosts—or fully, Lord God of hosts (Hosea 12:5; Amos 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Joshua 5:14; 1 Kings 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.

Psalms 40:1 — 1-3. The figures for deep distress are illustrated in Jeremiah's history ( :-). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (Hebrews 5:7; Hebrews 5:8; Hebrews 12:3; 1 Peter 4:12-16). inclined—(the ear, 1 Peter 4:12-60.4.16- :), as if to catch the faintest sigh.

Isaiah 1:6 — 6. From the lowest to the highest of the people; "the ancient and honorable, the head, the prophet that teacheth lies, the tail." See :-. He first states their wretched condition, obvious to all (Isaiah 1:6-9); and then, not previously, their irreligious state, the cause of it. wounds—judicially inflicted (Hosea 5:13). mollified with ointment—The art of medicine in the East consists chiefly in external applications (Luke 10:34; James 5:14).

Isaiah 19:14 — 14. err in every work thereof—referring to the anarchy arising from their internal feuds. HORSLEY translates, "with respect to all His (God's) work"; they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken"; as one mixes spices with wine to make it intoxicating (Isaiah 5:22; Proverbs 9:2; Proverbs 9:5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man."

Isaiah 32:2 — 2. a man—rather, the man Christ [LOWTH]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Matthew 26:64; John 5:27; John 19:5). Not as MAURER explains, "every one of the princes shall be," c. rivers—as refreshing as water and the cool shade are to the heated traveller (Isaiah 35:6 Isaiah 35:7; Isaiah 41:18).

Isaiah 43:2 — 2. rivers . . . not overflow thee—so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Joshua 3:15; Jeremiah 12:5). waters . . . fire—a proverbial phrase for the extremest perils (Jeremiah 12:5- :; also Psalms 138:7). Literally fulfilled at the Red Sea (Exodus 14:21; Exodus 14:22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Daniel 3:25; Daniel 3:27).

Isaiah 60:21 — 21. all righteous— (Isaiah 4:3; Isaiah 52:1; Revelation 21:27). inherit . . . land— (Isaiah 49:8; Isaiah 54:3; Isaiah 65:9; Psalms 37:11; Psalms 37:22; Matthew 5:5). branch of my planting— (Isaiah 61:3; Psalms 92:13; Matthew 15:13). work of my hands—the converted Israelites (Isaiah 29:23; Isaiah 45:11). that I may be glorified—the final end of all God's gracious dealings (Isaiah 49:3; Isaiah 61:3).

Jeremiah 33:18 — 18. Messiah's literal priesthood (Hebrews 7:17; Hebrews 7:21; Hebrews 7:24-28), and His followers' spiritual priesthood and sacrifices (Jeremiah 33:11; Romans 12:1; Romans 15:16; 1 Peter 2:5; 1 Peter 2:9; Revelation 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Numbers 25:12; Numbers 25:13; Malachi 2:4; Malachi 2:5; Malachi 2:8).

Jeremiah 50:24 — 24. I—Thou hast to do with God, not merely with men. taken . . . not aware—HERODOTUS relates that one half of the city was taken before those in the other half were "aware" of it. Cyrus turned the waters of the Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at night, by the upper and lower gates (Daniel 5:30; Daniel 5:31).

Ezekiel 25:14 — 14. by . . . my people Israel—namely, by Judas Maccabeus. The Idumeans were finally, by compulsory circumcision, incorporated with the Jewish state by John Hyrcanus (see Isaiah 34:5; Isaiah 63:1, c. 1 Maccabees 5:3). So complete was the amalgamation in Christ's time, that the Herods of Idumean origin, as Jews, ruled over the two races as one people. Thus the ancient prophecy was fulfilled (Isaiah 63:1- :), "The elder shall serve the younger."

Ezekiel 32:7 — 7. put thee out—extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Job 18:5- :, there is an allusion to the supernatural darkness sent formerly (Exodus 10:21-23). The heavenly bodies are often made images of earthly dynasties (Isaiah 13:10; Matthew 24:29).

Obadiah 1:8 — 8. ( :-; compare Job 5:12; Job 5:13; Isaiah 19:3; Jeremiah 19:7). in that day . . . even destroy—Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men. mount of Esau—that is, Idumea, which was a mountainous region.

Luke 14:12 — 12-14. call not thy friends—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [BENGEL]. lest . . . a recompense be given thee—a fear the world is not afflicted with [BENGEL]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Matthew 5:46; Matthew 5:47).

1 Corinthians 15:56 — 56. If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power. strength of sin is the law—Without the law sin is not perceived or imputed (Romans 3:20; Romans 4:15; Romans 5:13). The law makes sin the more grievous by making God's will the clearer (Romans 5:13- :). Christ's people are no longer "under the law" (Romans 6:14).

1 Timothy 3:2 — 2. The existence of Church organization and presbyters at Ephesus is presupposed (1 Timothy 5:17; 1 Timothy 5:19). The institution of Church widows (1 Timothy 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number.

1 Timothy 6:7 — 7. For—confirming the reasonableness of "contentment." and it is certain—Vulgate and other old versions support this reading. The oldest manuscripts, however, omit "and it is certain"; then the translation will be, "We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job 1:21; Ecclesiastes 5:15). Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Ecclesiastes 5:15- :).

Titus 2:1-15 — INSTRUCCIONES A TITO: COMO EXHORTAR A DIFERENTES CLASES DE CREYENTES: LA GRACIA DE DIOS EN CRISTO, NUESTRO GRAN IMPULSO A VIVIR PIAMENTE. 1. Empero tú—en contraste con los seductores reprobados estigmatizados en el cap. 1:11, 15, 16. “El trata más de exhortaciones porque los atentos a cuestiones inútiles necesitan principalmente ser llamados de nuevo al estudio de una vida santa, moral; porque nada alivia tan eficazmente la curiosidad errante de los hombres como el ser traídos

Revelation 3:21 — and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (Revelation 4:2; Revelation 4:3; Revelation 5:5; Revelation 5:6). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. TRENCH notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings