Bible Commentaries

Ecclesiastes 8:4 — 4. God's very "word" is "power." So the gospel word (Romans 1:16; Hebrews 4:12). who may say, c.— (Job 9:12 Job 33:13; Isaiah 45:9; Daniel 4:35). Scripture does not ascribe such arbitrary power to earthly kings.

Song of Solomon 4:11 — 11. drop—always ready to fall, being full of honey, though not always ( :-) actually dropping (Song of Solomon 5:13; Deuteronomy 32:2; Matthew 12:34). honeycomb— (Proverbs 5:3; Proverbs 16:24). under thy tongue—not always on, but under, the tongue, ready to fall (Proverbs 16:24- :). Contrast her former state (Psalms 140:3; Romans 3:13). "Honey and milk" were the glory of the good land. The change

Song of Solomon 4:12 — garden ( :-), yet identified with it ( :-) as being one with Him in His sufferings. Historically the Paradise, into which the soul of Jesus Christ entered at death; and the tomb of Joseph, in which His body was laid amid "myrrh," c. (Song of Solomon 4:6), situated in a nicely kept garden (compare "gardener," Song of Solomon 4:6- :) "sealed" with a stone (Song of Solomon 4:6- :); in which it resembles "wells" in the East (Genesis 29:3; Genesis 29:8). It was in a garden of light Adam fell; in a garden

Isaiah 16:3 — 3-5. GESENIUS, MAURER, c., regard these verses as an address of the fugitive Moabites to the Jews for protection they translate Isaiah 16:4, "Let mine outcasts of Moab dwell with thee, Judah"; the protection will be refused by the Jews, for the pride of Moab (Isaiah 16:6). VITRINGA makes it an additional advice to Moab, besides paying tribute. Give shelter to the Jewish outcasts who take

Ezekiel 1:14 — 14. ran and returned—Incessant, restless motion indicates the plenitude of life in these cherubim; so in Revelation 4:8, "they rest not day or night" (Zechariah 4:10). flash of lightning—rather, as distinct from "lightning" (Zechariah 4:10- :), "the meteor flash," or sheet lightning [FAIRBAIRN].

Daniel 5:11 — 11. spirit of the holy gods—She remembers and repeats Nebuchadnezzar's language (Daniel 4:8; Daniel 4:9; Daniel 4:18). As Daniel was probably, according to Oriental custom, deprived of the office to which Nebuchadnezzar had promoted him, as "master of the magicians" (Daniel 4:9), at the king's death, Belshazzar might easily be ignorant of

Numbers 8:6 — ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Leviticus 1:4; Leviticus 3:2; Leviticus 4:4), in being sprinkled by water mixed with the ashes of a red heifer (Leviticus 4:4- :), and shaved all over, and their clothes washed—a combination of symbolical acts which was intended to remind them of the mortification

Habakkuk 3:13 — will and interpose for Israel, as of old [CALVIN]. MAURER translates to suit the parallelism, "for salvation to Thine anointed," namely, Israel's king in the abstract, answering to the "people" in the former clause (compare Psalms 28:8; Lamentations 4:20). Or Israel is meant, the anointed, that is, consecrated people of Jehovah (Lamentations 4:20- :). woundedst the head out of the house of the wicked—probably an allusion to Lamentations 4:20- :. Each head person sprung from and belonging to the house

1 Corinthians 15:31 — of the earliest manuscripts and fathers read "our," with the same sense. BENGEL understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1 Corinthians 4:8; 2 Corinthians 4:12; 2 Corinthians 4:15; Ephesians 3:13; Philippians 1:26). But the words, "which I have," favor the explanation—"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here. I die daily—This

1 Corinthians 4:16 — 16. be ye followers of me—literally, "imitators," namely, in my ways, which be in Christ (1 Corinthians 4:17; 1 Corinthians 11:1), not in my crosses (1 Corinthians 4:8-13; Acts 26:29; Galatians 4:12).

2 Corinthians 2:15 — Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words ( :-), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself ( :-; compare John 1:14; John 1:16; Ephesians 5:2; 1 John 2:27). in them that are saved—rather, "that are being saved . . . that are perishing" (see on 1 John 2:27- :). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it

Galatians 1:10 — keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Luke 16:15; John 5:44), but NOW I teach as responsible to God alone (1 Corinthians 4:3). or God?—Regard is to be had to God alone. for if I yet pleased men—The oldest manuscripts omit "for." "If I were still pleasing men," c. (Luke 6:26 John 15:19; 1 Thessalonians 2:4; James

Ephesians 2:12 — self-righteous, indolent, and unworthy, not as aliens and strangers [CHRYSOSTOM]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare Ephesians 4:18; Ephesians 4:23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Ephesians 2:13; Ephesians

Ephesians 4:2 — purifying of His people ( :-; compare Galatians 6:1; 2 Timothy 2:25; Titus 3:2). It is only the lowly, humble heart that is also meek (Colossians 3:12). As "lowliness and meekness" answer to "forbearing one another in love" (compare "love," Ephesians 4:15; Ephesians 4:16), so "long-suffering" answers to (Ephesians 4:4) "endeavoring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence

Ephesians 4:6 — 6. above—"over all." The "one God over all" (in His sovereignty and by His grace) is the grand source and crowning apex of unity ( :-, end). through all—by means of Christ "who filleth all things" (Ephesians 4:10; Ephesians 2:20; Ephesians 2:21), and is "a propitiation" for all men (Ephesians 2:21- :). in you all—The oldest manuscripts omit "you." Many of the oldest versions and Fathers and old manuscripts read, "in us all." Whether the pronoun be read

Colossians 4:6 — 6. with grace—Greek, "IN grace" as its element (Colossians 3:16; Ephesians 4:29). Contrast the case of those "of the world" who "therefore speak of the world" (Ephesians 4:29- :). Even the smallest leaf of the believer should be full of the sap of the Holy Spirit (Jeremiah 17:7; Jeremiah 17:8). His conversation should be cheerful

1 Thessalonians 4:8 — 8. despiseth, c.—Greek, "setteth at naught" such engagements imposed on him in his calling, 1 Thessalonians 4:7 in relation to his "brother," 1 Thessalonians 4:6. He who doth so, "sets at naught not man (as for instance his brother), but God" (Psalms 51:4) is used of despising or rejecting God's minister, it may mean here, "He who despiseth" or "rejecteth" these

1 Timothy 6:12 — good fight—BIRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as in :-. Contrast "strifes of words" ( :-). Compare 1 Timothy 1:18; 2 Timothy 4:7. The "good profession" is connected with the good fight (2 Timothy 4:7- :). lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the "good fight" (2 Timothy 4:7; 2 Timothy 4:8; Philippians 3:12-14). "Fight

Titus 1:7 — such blamelessness, if he is to have influence over the flock. steward of God—The greater the master is, the greater the virtues required in His servant [BENGEL], ( :-); the Church is God's house, over which the minister is set as a steward (Hebrews 3:2-6; 1 Peter 4:10; 1 Peter 4:17). Note: ministers are not merely Church officers, but God's stewards; Church government is of divine appointment. not self-willed—literally, "self-pleasing"; unaccommodating to others; harsh, the opposite of "a lover of hospitality"

1 Peter 4:7 — 7. Resuming the idea in :-. the end of all things—and therefore also of the wantonness (1 Peter 4:3; 1 Peter 4:4) of the wicked, and of the sufferings of the righteous [BENGEL]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We