Bible Commentaries

Ecclesiastes 4:13 — 13. The "threefold cord" [Ecclesiastes 4:12] of social ties suggests the subject of civil government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam,

Lamentations 1:1 — balanced in antithesis, thus, "how is she that was great among the nations become as a widow! (how) she who was princess among the provinces (that is, she who ruled over the surrounding provinces from the Nile to the Euphrates, Genesis 15:18 1 Kings 4:21; 2 Chronicles 9:26; Ezra 4:20) become tributary!" [MAURER]. sit—on the ground; the posture of mourners (Lamentations 2:10; Ezra 9:3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm

Ezekiel 10:18 — 18. The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in Deuteronomy 31:17. Woe be to those from whom God departs (Deuteronomy 31:17- :)! Compare 1 Samuel 28:15; 1 Samuel 28:16; 1 Samuel 4:21: "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (1 Samuel 4:21- :); He elevates His throne above the threshold of the

Daniel 9:4 — 4. my confession—according to God's promises in :-, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare Deuteronomy 30:1-5; Jeremiah 29:12-14; James 4:10). God's promise was absolute,

Amos 4:11 — 11. some of you—some parts of your territory. as God overthrew Sodom— (Deuteronomy 29:23; Isaiah 13:19; Jeremiah 49:18; Jeremiah 50:40; 2 Peter 2:6; Judges 1:7). "God" is often repeated in Hebrew instead of "I." The earthquake here apparently alluded to is not that in the reign of Uzziah, which occurred "two years" later (Judges 1:7- :). Traces of earthquakes and

Amos 7:14 — 14. I was no prophet—in answer to Amaziah's insinuation ( :-), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as

Mark 8:12 — which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul. and saith, Why doth this generation—"this wicked and adulterous generation" (Matthew 16:4). seek after a sign?—when they have had such abundant evidence already. There shall no sign be given unto this generation—literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination

Luke 19:4 — 4. sycamore—the Egyptian fig, with leaves like the mulberry.

Romans 1:18 — first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Matthew 6:22; Matthew 6:23; Ephesians 4:17; Ephesians 4:18).

2 Corinthians 11:3 — fear— ( :-); not inconsistent with love. His source of fear was their yielding character. subtilty—the utter foe of the "simplicity" which is intent on ONE object, Jesus, and seeks none "other," and no "other" and different Spirit (2 Corinthians 11:4); but loves him with tender SINGLENESS OF AFFECTION. Where Eve first gave way, was in mentally harboring for a moment the possibility insinuated by the serpent, of GOD not having her truest interests at heart, and of this "other" professing friend being

2 Corinthians 5:16 — 16. Wherefore—because of our settled judgment (2 Corinthians 5:14), henceforth—since our knowing Christ's constraining love in His death for us. know we no man after the flesh—that is, according to his mere worldly and external relations (2 Corinthians 11:18; John 8:15; Philippians 3:4), as distinguished from what

Galatians 4:3 — and inclusively the Gentiles also. For the "we" in :- plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Romans 2:14; Romans 2:15; compare Note, see on Romans 2:15- :; Galatians 3:23). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator. were in bondage—as "servants" (Galatians 4:1). under

Philippians 4:19 — 19. my—Paul calls God here "my God," to imply that God would reward their bounty to HIS servant, by "fully supplying" (translate so, literally, fill to the full) their every "need" ( :-), even as they had "fully" supplied his "need" (Philippians 4:16; Philippians 4:18). My Master will fully repay you; I cannot. The Philippians invested their bounty well since it got them such a glorious return. according to his riches—The measure of His supply to you will be the immeasurable "riches of His

1 Thessalonians 4:15 — looked for by most men, rather than the coming of our Lord. Each successive generation in its time and place represents the generation which shall actually survive till His coming (Matthew 25:13; Romans 13:11; 1 Corinthians 15:51; James 5:9; 1 Peter 4:5; 1 Peter 4:6). The Spirit subsequently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time; namely, that His coming would not be until there should be a "falling away first" (2 Thessalonians

1 Timothy 4:10 — the oldest manuscripts) labor (endure hardship) and suffer reproach (some oldest manuscripts read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, :-) God." Saviour—even in this life (1 Timothy 4:8). specially of those that believe—Their "labor and reproach" are not inconsistent with their having from the living God, their Saviour, even the present life (Mark 10:30, "a hundred fold now in this time . . . with persecutions"), much more the

Titus 1:4 — 4. Titus, mine own son—Greek, "my genuine child" ( :-), that is, converted by my instrumentality (1 Corinthians 4:17; Philemon 1:10). after the common faith—a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising

Hebrews 2:4 — 4. them—rather, "God also [as well as Christ, Hebrews 2:3] bearing witness to it," c., joining in attestation of it." signs and wonders—performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission

Revelation 14:13 — of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils ( :-; Greek, "anesis," relaxation after hardships. Hebrews 4:9; Hebrews 4:10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Revelation 19:9), and in having part in the first resurrection

Revelation 3:3 — 3. how thou hast received— (Colossians 2:6; 1 Thessalonians 4:1; 1 Timothy 6:20). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek

Revelation 4:3 — brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Revelation 1:14; Revelation 10:1; Ezekiel 1:4; Ezekiel 8:2; Daniel 7:9. rainbow round about the throne—forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors,