Bible Commentaries

Joel 1:6 — 6. nation—applied to the locusts, rather than "people" (Proverbs 30:25; Proverbs 30:26), to mark not only their numbers, but also their savage hostility; and also to prepare the mind of the hearer for the transition to the figurative locusts in the second chapter, namely, the "nation" or Gentile foe coming against Judea

Jonah 1:5 — 5. mariners were afraid—though used to storms; the danger therefore must have been extreme. cried every man unto his god—The idols proved unable to save them, though each, according to Phoelignician custom, called on his tutelary god. But Jehovah proved

Micah 2:3 — Matthew 11:30- :). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck." this time is evil—rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare Amos 5:13; Ephesians 5:16).

Nahum 1:8 — 8. with an overrunning flood—that is, with irresistible might which overruns every barrier like a flood. This image is often applied to overwhelming armies of invaders. Also of calamity in general (Psalms 32:6; Psalms 42:7; Psalms 90:5). There is, perhaps, a special allusion to the mode of Nineveh's capture by the Medo-Babylonian army; namely, through a flood in the river which broke down the wall twenty furlongs (see on Psalms 90:5- :; Isaiah 8:8; Daniel 9:26; Daniel 11:10; Daniel

Matthew 10:28 — 28. And fear not them which kill the body, but are not able to kill the soul—In :-, "and after that have no more that they can do." but rather fear him—In Luke (Luke 12:5) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him which is able to destroy both soul and body in hell—A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that

Mark 10:38 — what ye ask—How gentle the reply to such a request, preferred at such a time, after the sad announcement just made! can ye drink of the cup that I drink of?—To "drink of a cup" is in Scripture a figure for getting one's fill either of good (Psalms 16:5; Psalms 23:5; Psalms 116:13; Jeremiah 16:7) or of ill (Psalms 75:8; John 18:11; Revelation 14:10). Here it is the cup of suffering. and be baptized with the baptism that I am baptized with?—(Compare for the language, Revelation 14:10- :). The object

1 Corinthians 4:3 — amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing. judged . . . of man's judgment—literally, "man's day," contrasted with the day (1 Corinthians 3:13) of the Lord (1 Corinthians 4:5; 1 Thessalonians 5:4). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" (1 Corinthians 4:4), thus:

1 Corinthians 5:1 — concubinage) his father's wife," that is, his stepmother, while his father is still alive (2 Corinthians 7:12; compare 2 Corinthians 7:12- :). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare 1 Corinthians 5:12; 1 Corinthians 5:13). ALFORD thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.

2 Corinthians 13:5 — 5. Examine—Greek, "Try (make trial of) yourselves." prove your own selves—This should be your first aim, rather than "seeking a proof of Christ speaking in me" ( :-). your own selves—I need not speak much in proof of Christ being in me, your minister

2 Corinthians 2:10 — for if I forgave anything, to whom I forgave it—The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything." for your sakes forgave I it —He uses the past tense, as of a thing already determined on; as in 1 Corinthians 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and

2 Corinthians 6:17 — of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1 Corinthians 7:31; 1 Corinthians 5:9; 1 Corinthians 5:10).

2 Corinthians 7:1 — receives pollution through the flesh, the instrument of uncleanness. perfecting holiness—The cleansing away impurity is a positive step towards holiness (2 Corinthians 6:17). It is not enough to begin; the end crowns the work (Galatians 3:3; Galatians 5:7; Philippians 1:6). fear of God—often conjoined with the consideration of the most glorious promises (2 Corinthians 5:11; Hebrews 4:1). Privilege and promise go hand in hand.

Galatians 1:15 — 15. separated—"set me apart": in the purposes of His electing love (compare Acts 9:15; Acts 22:14), in order to show in me His "pleasure," which is the farthest point that any can reach in inquiring the causes of his salvation. The actual "separating"

Ephesians 2:7 — was hidden (Colossians 1:26; Colossians 1:27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Ephesians 1:21; Hebrews 6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (Hebrews 6:5- :). kindness—"benignity." through Christ—rather, as Greek, "in Christ"; the same

Philippians 2:16 — 16. Holding forth—to them, and so applying it (the common meaning of the Greek; perhaps here including also the other meaning, "holding fast"). The image of light-bearers or luminaries is carried on from Philippians 2:15. As the heavenly luminaries' light is closely connected with the life of animals, so ye hold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (John 1:4; 1 John 1:1; 1 John 1:5-7). Christ is "the Light of the

Philippians 3:5 — 5. In three particulars he shows how he "might have confidence in the flesh" ( :-): (1) His pure Jewish blood. (2) His legal preciseness and high status as such. (3) His zeal for the law. The Greek is literally, "Being in circumcision an eighth day person," that

Titus 1:3 — fixed by God for it (Acts 1:7). manifested—implying that the "promise," Acts 1:7- :, had lain hidden in His eternal purpose heretofore (compare Colossians 1:26; 2 Timothy 1:9; 2 Timothy 1:10). his word—equivalent to "eternal life" (Titus 1:2; John 5:24; John 6:63; John 17:3; John 17:17). through preaching—Greek, "in preaching," of rather as ALFORD (see on John 17:17- :), "in the (Gospel) proclamation (the thing preached, the Gospel) with which I was entrusted." according to—in pursuance of (compare

Titus 3:7 — (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, :-) we should be made heirs." his grace—Greek, "the grace of the former," that is, God (Titus 3:4 Romans 5:15). heirs— (Romans 5:15- :). according to the hope of eternal life— Titus 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope.

Hebrews 3:2 — namely, as our mediating High Priest, faithful to the trust God has assigned Him (Hebrews 2:17). So Moses in God's house (Numbers 12:7). appointed him—"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in Hebrews 5:5; 1 Samuel 12:6, Margin; Acts 2:36; so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (Deuteronomy 18:15). Other prophets

2 Peter 1:17 — describe. from the excellent glory—rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," Deuteronomy 33:26; Psalms 21:5)." in whom—Greek, "in regard to whom" (accusative case); but Psalms 21:5- :, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.