Bible Commentaries

Psalms 124:4 — 4, 5. (Compare Psalms 18:4; Psalms 18:16).

Psalms 145:13 — 13. (Compare Daniel 4:3; Daniel 4:34).

Isaiah 15:1 — 1. Because—rather, "Surely"; literally, "(I affirm) that" [MAURER]. night—the time best suited for a hostile incursion (Isaiah 21:4; Jeremiah 39:4). Ar—meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon. Kir—literally, "a citadel"; not far from Ar, towards the south. He—Moab personified. Bajith—rather, "to the temple" [MAURER]; answering

Isaiah 37:29 — 29. tumult—insolence. hook in . . . nose—Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1; Job 41:2; Ezekiel 19:4; Ezekiel 29:4; Ezekiel 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.

Isaiah 49:4 — 4. I—Messiah. in vain—comparatively in the case of the greater number of His own countrymen. "He came unto His own, and His own received Him not" (Isaiah 53:1-3; Luke 19:14; John 1:11; John 7:5). Only a hundred twenty disciples met after His personal

Isaiah 66:2 — 2. have been—namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME]. look—have regard. poor—humble ( :-). trembleth at . . . word— (2 Kings 22:11; 2 Kings 22:19; Ezra 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (Ezra 9:4- :). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Ezra 9:4- :).

Jeremiah 6:28 — 28. grievous revolters—literally, "contumacious of the contumacious," that is, most contumacious, the Hebrew mode of expressing a superlative. So "the strong among the mighty," that is, the strongest ( :-). See Jeremiah 5:23; Hosea 4:16. walking with slanders— (Jeremiah 9:4). "Going about for the purpose of slandering" [MAURER]. brass, c.—that is, copper. It and "iron" being the baser and harder metals express the debased and obdurate character of the Jews (Isaiah 48:4 Isaiah 60:17).

Amos 4:2 — 2. The Lord—the same Hebrew as "masters" (Amos 4:1). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," c. by his holiness—which binds Him to punish the guilty (Amos 4:1- :). he will take yon away—that is God by the instrumentality of the

Habakkuk 2:16 — 16. art filled—now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame." shame for glory—instead of thy former glory (Hosea 4:7). drink thou also—The cup of sorrow is now in thy turn to pass to thee (Jeremiah 25:15-17; Lamentations 4:21). thy foreskin—expressing in Hebrew feeling the most utter contempt. So of Goliath (Lamentations 4:21- :). It is not merely thy "nakedness,"

Mark 4:10 — 10. And when he was alone, they that were about him with the twelve—probably those who followed Him most closely and were firmest in discipleship, next to the Twelve. asked of him the parable—The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on :-). Reason for Teaching in Parables (Mark 4:11; Mark 4:12; Mark 4:21-25).

Luke 4 overview — CHAPTER 4 :-. TEMPTATION OF CHRIST. (See on :-.) :-. JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE—REJECTION AT NAZARETH. Note.—A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded

John 2:4 — 4, 5. Woman—no term of disrespect in the language of that day ( :-). what . . . to do with thee—that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare Acts 4:19; Acts 4:20). mine hour, c.—hinting that He would do something, but at His own time and so she understood it (John 2:5).

1 Corinthians 12:10 — the raising of the dead, the infliction of death by a word, the innocuous use of poisons, c., are miracles of special power. Compare Mark 6:5 Acts 19:11. prophecy—Here, probably, not in the wider sense of public teaching by the Spirit (1 Corinthians 11:4; 1 Corinthians 11:5; 1 Corinthians 14:1-5; 1 Corinthians 14:22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (Acts 11:27; Acts 11:28; Acts 21:11; 1 Timothy 1:18), [HENDERSON].

1 Corinthians 15:51 — 51. Behold—Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed. you—emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, 1 Thessalonians 4:15) YOU, who think you have so much knowledge, "a mystery" (compare 1 Thessalonians 4:15- :) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this

Ephesians 4:5 — [ELLICOTT]. In 1 Corinthians 10:17, where a breach of union was in question, it forms the rallying point [ALFORD]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith (Ephesians 4:5; Judges 1:3); unity of origination (Ephesians 2:19-21): unity of sacraments (Ephesians 4:5; 1 Corinthians 10:17; 1 Corinthians 12:13): unity of "hope" (Ephesians 4:4; Titus 1:2); unity of charity (Ephesians 4:3): unity (not uniformity) of discipline

Joshua 4:4 — 4, 5. Joshua called the twelve men—They had probably, from a feeling of reverence, kept back, and were standing on the eastern bank. They were now ordered to advance. Picking up each a stone, probably as large as he could carry, from around the spot "where the priests stood," they pass over before the ark and deposit the stones in the place of next encampment (Joshua 4:19; Joshua 4:20), namely, Gilgal.

2 Timothy overview — imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, c. (mentioned in :-), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2 Timothy 4:20), and thence to Nicopolis (Titus 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor

Titus 1:14 — 14. Jewish fables—(See on :-; :-; :-). These formed the transition stage to subsequent Gnosticism; as yet the error was but profitless, and not tending to godliness, rather than openly opposed to the faith. commandments of men—as to ascetic abstinence (Titus 1:15; Mark 7:7-9; Colossians 2:16; Colossians 2:20-23; 1 Timothy 4:3). that turn from the truth—whose characteristic is that they turn away from the truth (2 Timothy 4:4).

Titus 2:11 — 5:8; there is a double "appearing," that of "grace" here, that of "glory," Titus 2:13; compare Romans 13:12). Connect it not as English Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or "been manifested" (1 Timothy 2:4; 1 Timothy 4:10). Hence God is called "our Saviour" (1 Timothy 4:10- :). The very name Jesus means the same. to all—of whom he enumerated the different classes (1 Timothy 4:10- :): even to servants; to us Gentiles, once aliens from God. Hence arises

1 Peter 5:9 — 9. (Luke 4:13; Ephesians 6:11-17; James 4:7.) steadfast—Compare established in the truth," James 4:7- :. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (James 4:7- :). Faith gives strength to prayer, the great instrument against