Bible Commentaries

Song of Solomon 1:7 — 7. my soul loveth—more intense than "the virgins" and "the upright love thee" (Song of Solomon 1:3; Song of Solomon 1:4; Matthew 22:37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Matthew 22:37- :). The bride, having first enjoyed communion with

Song of Solomon 5:2 — knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor ( :-), "the spirit willing, the flesh weak" (compare Romans 7:18-25; Galatians 5:16; Galatians 5:17; Galatians 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Galatians 5:24- :). It is His voice that rouses her (Jonah 1:6; Ephesians 5:14; Revelation 3:20). Instead of bitter reproaches, He addresses her by the most

Isaiah 46:1 — worshipped in the East as the god of fortune, the most propitious star to be born under (see on Zephaniah 1:5- :). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus. boweth . . . stoopeth—falleth prostrate (Isaiah 10:4; 1 Samuel 5:3; 1 Samuel 5:4; Psalms 20:8). Nebo—the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar,

Ezekiel 11:3 — 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [FAIRBAIRN], (Compare Ezekiel 12:22; Ezekiel 12:27; 2 Peter 3:4). this city . . . caldron . . . we . . . flesh—sneering at 2 Peter 3:4- :, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still

Zephaniah 3:5 — Leviticus 19:2, "Ye shall be holy: for I the Lord your God am holy" [MAURER]. But CALVIN, "That ye may feel His hand to be the nearer for taking vengeance for your crimes: 'He will not do iniquity' by suffering your sins to go unpunished" (Deuteronomy 32:4). every morning—literally, "morning by morning." The time in the sultry East for dispensing justice. bring . . . to light—publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on

1 Corinthians 1:12 — himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Acts 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, 1 Corinthians 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this

1 Corinthians 15:23 — concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Colossians 1:18), and after Him the godly who die in Christ (1 Thessalonians 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (1 Thessalonians 4:16- :); then "all the nations"

1 Corinthians 2:15 — the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual." judgeth all things—and persons, by their true standard (compare 1 Corinthians 6:2-4; 1 John 4:1), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek (1 John 4:1- :). Otherwise for "discerned," in 1 John 4:1- :, translate, "judged of," to accord with the translation,

2 Corinthians 11:6 — 6. rude—Greek, "a common man"; a "laic"; not rhetorically trained; unskilled in finish of diction. 1 Corinthians 2:1-4; 1 Corinthians 2:13; 2 Corinthians 10:10; 2 Corinthians 10:11, shows his words were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" (2 Corinthians 12:1-5; Ephesians 3:1-5). have been

Galatians 5:5 — 5. For—proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians. through the Spirit—Greek, rather, "by the Spirit": in opposition to by the flesh (Galatians 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Galatians 5:4). the hope of righteousness—"We wait for the (realization of the) hope

Philippians 2:1 — Christians, flowing from joint participation in) the Spirit" ( :-). As Pagans meant literally those who were of one village, and drank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1 Corinthians 12:4; 1 Corinthians 12:13) [GROTIUS]: (4) "If any bowels (tender emotions) and mercies (compassions)," the adjuncts of "fellowship of the Spirit." The opposites of the two pairs, into which the four fall, are reprobated, Philippians 2:3; Philippians 2:4.

Colossians 1:12 — be filled" (Colossians 1:9), and "that ye may walk" (Colossians 1:9- :). The connection is not, "We do not cease to pray for you (Colossians 1:9) giving thanks." unto the Father—of Jesus Christ, and so our Father by adoption (Galatians 3:26; Galatians 4:4-6). which hath made us meet—Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work

Colossians 1:9 — it— ( :-). pray—Here he states what in particular he prays for; as in :- he stated generally the fact of his praying for them. to desire—"to make request." might be filled—rather, "may be filled"; a verb, often found in this Epistle (Colossians 4:12; Colossians 4:17). knowledge—Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Colossians 1:6). of his will—as to how ye ought to walk (Ephesians 5:17); as well as chiefly that "mystery of His will, according to His good pleasure

Colossians 3:14 — 14. above—rather "over," as in Ephesians 6:16. Charity, which is the crowning grace, covering the multitude of others' sins (Ephesians 6:16- :), must overlie all the other graces enumerated. which is—that is, "for it is"; literally, "which thing is."

1 Timothy 1:3 — this verse implies he did), but that they all should "see his face no more." I cannot think with BIRKS, that this verse is compatible with his theory, that Paul did not actually visit Ephesus, though in its immediate neighborhood (compare 1 Timothy 3:14; 1 Timothy 4:13). The corresponding conjunction to "as" is not given, the sentence not being completed till it is virtually so at 1 Timothy 4:13- :. I besought—a mild word, instead of authoritative command, to Timothy, as a fellow helper. some—The

1 Timothy 3:6 — Contrast 1 Corinthians 3:6- :, "an old disciple." lifted up with pride—Greek, literally, "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own importance, he cannot see himself or others in the true light (1 Timothy 6:4; 2 Timothy 3:4). condemnation of the devil—into the same condemnation as Satan fell into (1 Timothy 3:7; 2 Timothy 2:26). Pride was the cause of Satan's condemnation (Job 38:15; Isaiah 14:12-15; John 12:31; John 16:11; 2 Peter 2:4; Judges 1:6). It

Hebrews 12:10 — the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerring wisdom of our heavenly Father. "They err much at one time in severity, at another in indulgence [1 Samuel 3:13; Ephesians 6:4], and do not so much chasten as THINK they chasten" [BENGEL]. that we might be partakers of his holiness—becoming holy as He is holy (Ephesians 6:4- :). To become holy like God is tantamount to being educated for passing eternity with God (Hebrews

Hebrews 2:16 — 16. For verily—Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Isaiah 41:8; Jeremiah 31:32, Septuagint, from which all Jews would know well that the fact here stated as to Messiah was what the prophets had led them to expect. took not on him, c.—rather, "It is not angels that He is helping (the present tense implies duration)

Hebrews 9:13 — water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare Hebrews 13:11; Numbers 19:3; Numbers 19:4). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and

1 Peter 4:19 — 19. General conclusion from 1 Peter 4:17; 1 Peter 4:18. Seeing that the godly know that their sufferings are by God's will, to chasten them that they may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing. let them—Greek, "let