Bible Commentaries

Isaiah 50:5 — 5. opened . . . ear—(See on Isaiah 50:4; Isaiah 50:4- :); that is, hath made me obediently attentive (but MAURER, "hath informed me of my duty"), as a servant to his master (compare Psalms 40:6-8; Philippians 2:7; Isaiah 42:1; Isaiah 49:3; Isaiah 49:6; Isaiah 52:13; Isaiah 53:11; Matthew 20:28; Luke 22:27). not rebellious—but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (Luke 22:27- :).

Jeremiah 2:11 — 11. glory—Jehovah, the glory of Israel (Psalms 106:20; Romans 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (Romans 1:23- :; compare Romans 9:4). The golden calf was intended as an image of the true God (compare Exodus 32:4; Exodus 32:5), yet it is called an "idol" (Acts 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first. not profit— (Acts 7:41- :).

Jeremiah 26:2 — 2. in the court—the largest court, from which he could be heard by the whole people. come to worship—Worship is vain without obedience (1 Samuel 15:21; 1 Samuel 15:22). all the words— (1 Samuel 15:22- :). diminish not a word— (Deuteronomy 4:2; Deuteronomy 12:32; Proverbs 30:6; Acts 20:27; 2 Corinthians 2:17; 2 Corinthians 4:2; Revelation 22:19). Not suppressing or softening aught for fear of giving offense; nor setting forth coldly and indirectly what can only by forcible statement do

Jeremiah 6:16 — 16. Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered. old paths—Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modern degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (Jeremiah 18:15; Psalms 139:24; Malachi 4:4). rest— (Isaiah 28:12; Matthew 11:29).

Ezekiel 3:12 — days, the usual period for manifesting deep grief (Lamentations 1:1-25.1.3- :; see Psalms 137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (Ezekiel 1:3; Ezekiel 1:4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare Ezekiel 1:4- :), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to

Daniel 4:25 — 25. they shall drive thee—a Chaldee idiom for "thou shalt be driven." Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts"; Daniel 4:34 proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace. eat grass—that is, vegetables, or herbs in general (Daniel 4:34- :). they shall wet thee—that is, thou

Hosea 4:15 — Jerusalem, do not follow her bad example. Gilgal—situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Joshua 5:10-15; 1 Samuel 10:8; 1 Samuel 15:21); afterwards desecrated by idol-worship (Hosea 9:15; Hosea 12:11; Amos 4:4; Amos 5:5; compare Amos 5:5- :, Margin). Beth-aven—that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Genesis 28:17; Genesis 28:19; Genesis 35:7), but made by Jeroboam the

Amos 8:14 — 14. swear by the sin of Samaria—namely, the calves (Deuteronomy 9:21; Hosea 4:15). "Swear by" means to worship (Hosea 4:15- :). The manner—that is, as "the way" is used (Psalms 139:24; Acts 9:2), the mode of worship. Thy god, O Dan—the other golden calf at Dan (Acts 9:2- :). liveth . . . liveth—rather, "May thy god . . . live . . . may the manner . . . live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"

Obadiah 1:16 — mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. :-, which is copied from Obadiah, establishes this view (compare 1 Peter 4:17). as ye have drunk, c.—namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen so shall all the heathen (Edom included) drink the same cup (Psalms 60:3; Isaiah 51:17; Isaiah 51:22; Jeremiah

Jonah 1:3 — 3. flee—Jonah's motive for flight is hinted at in Jonah 4:2: fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and

Micah 2:12 — Hosea 1:10. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (Hosea 1:10- :). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare Micah 4:6; Micah 4:7). all of thee—The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved" (Romans 11:26). The restoration from "Babylon" (specified (Romans 11:26- :) is the type of the future

Micah 6:9 — 9. unto the city—Jerusalem. the man of wisdom—As in Proverbs 13:6, Hebrew, "sin" is used for "a man of sin," and in Psalms 109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom." shall see thy name—shall regard Thee, in Thy revelations of Thyself. Compare the end of Psalms 109:4- :. God's "name" expresses the sum-total of His revealed attributes. Contrast

Mark 1:37 — 37. And when they had found him—evidently after some search. they said unto him, All men seek for thee—By this time, "the multitudes" who, according to Luke (Luke 4:42), "sought after Him"—and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand—would have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luke 4:42); all now urging His return to their impatient townsmen.

2 Corinthians 6:7 — 7. By the word of truth, by the power of God—rather, "IN . . . in," c. As to "the word of truth" (compare 2 Corinthians 4:2 Colossians 1:5), and "the (miraculous) power of God" (Colossians 1:5- :); 1 Corinthians 2:4, "in demonstration of the Spirit and of power." by the armour—Greek, "through" or "by means of the armor." "Righteousness," which is the breastplate alone

Ephesians 1:12 — 12. (Ephesians 1:6; Ephesians 1:14). who first trusted in Christ—rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Acts 26:6; Acts 26:7, "I am judged for the

Philippians 1:9 — 9. The subject of his prayer for them (Philippians 1:4). your love—to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought (Philippians 2:2; Philippians 4:2). knowledge—of doctrinal and practical truth. judgment—rather, "perception";

2 Thessalonians 3:1 — 1. Finally—literally, "As to what remains." may have free course—literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (Psalms 147:15). The opposite is the word of God being "bound" (Psalms 147:15- :). glorified—by sinners accepting it (Acts 13:48; Galatians 1:23; Galatians 1:24). Contrast "evil spoken of" (1 Peter 4:14). as it is with you— (1 Thessalonians 1:6; 1 Thessalonians

Titus 1:1-16 — corresponde, en ambas Epístolas, al propósito, y es indicio comprensivo del contenido. La forma peculiar aquí nunca habría venido de un falsificador. según la fe—más bien “para” o “a fin de servir la fe”; esto es el objeto de mi apostolado (cf. vv. 4, 9; Romanos 1:5). los escogidos—por amor de quienes debemos sufrir todas las cosas ( 2 Timoteo 2:10). Esta elección tiene su fundamento, no en algo perteneciente a los así distinguidos, sino en el propósito y voluntad de Dios desde la eternidad ( 2

Hebrews 10:37 — 37, 38. Encouragement to patient endurance by consideration of the shortness of the time till Christ shall come, and God's rejection of him that draws back, taken from Habakkuk 2:3; Habakkuk 2:4. a little while— (Habakkuk 2:4- :). he that shall come—literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration,

2 Peter 2:22 — 22. But—You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" ( :-) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" ( :-). Peter often quoted Proverbs in his First Epistle (1 Peter 1:7; 1 Peter 2:17; 1 Peter 4:8; 1 Peter 4:18); another proof that both Epistles come from the same writer.