Bible Commentaries

Genesis 18:23 — 23. Abraham drew near, and said, c.—The scene described is full of interest and instruction—showing in an unmistakable manner the efficacy of prayer and intercession. (See also Proverbs 15:8 James 5:16). Abraham reasoned justly as to the rectitude of the divine procedure (Romans 3:5; Romans 3:6), and many guilty cities and nations have been spared on account of God's people (Matthew 5:13; Matthew 24:22).

1 Chronicles 5:1 — 1. Now the sons of Reuben—In proceeding to give this genealogy, the sacred historian states, in a parenthesis (1 Chronicles 5:1; 1 Chronicles 5:2), the reason why it was not placed first, as Reuben was the oldest son of Jacob. The birthright, which by a foul crime he had forfeited, implied not only dominion, but a double portion (1 Chronicles 5:2- :); and both of these were

Job 34:31 — 31. Job accordingly says so (Job 40:3-5; Micah 7:9; Leviticus 26:41). It was to lead him to this that Elihu was sent. Though no hypocrite, Job, like all, had sin; therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin,

Song of Solomon 7:2 — bride adorned for her husband"; the "uncomely parts," being most adorned (1 Corinthians 12:23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," Song of Solomon 8:2; Isaiah 5:22). The wine of the "New Testament in His blood" (Isaiah 5:22- :). The spiritual exhilaration by it was mistaken for that caused by new wine (Acts 2:13-17; Ephesians 5:18). belly—that is, the vesture on it. As in Psalms 45:13; Psalms 45:14, gold

Isaiah 10:29 — 29. passage—the jaws of the wady or defile at Michmash (1 Samuel 13:23; 1 Samuel 14:4; 1 Samuel 14:5). lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them. Ramah—near Geba; seven miles from Jerusalem. Gibeah of Saul—his birthplace and residence, in Benjamin (1 Samuel 14:5- :), distinct from Gibeah of Judah (1 Samuel 14:5- :).

Isaiah 42:5 — 5. Previously God had spoken of Messiah; now (Isaiah 42:5-7) He speaks to Him. To show to all that He is able to sustain the Messiah in His appointed work, and that all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things. spread . . . earth— (Isaiah 42:5-23.42.7- :).

Isaiah 5:7 — 7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant. vineyard of the Lord—His only one (Exodus 19:5; Amos 3:2). pleasant—"the plant of his delight"; just as the husbandman was at pains to select the sorek, or "choicest vine" (Amos 3:2- :); so God's election of the Jews. judgment—justice. The play upon words is striking in the Hebrew, He looked

Isaiah 59:16 — 16. no man—namely, to atone by his righteousness for the unrighteousness of the people. "Man" is emphatic, as in 1 Kings 2:2; no representative man able to retrieve the cause of fallen men (Isaiah 41:28; Isaiah 63:5; Isaiah 63:6; Jeremiah 5:1; Ezekiel 22:30). no intercessor—no one to interpose, "to help . . . uphold" (Ezekiel 22:30- :). his arm— (Isaiah 40:10; Isaiah 51:5). Not man's arm, but His alone (Psalms 98:1; Psalms 44:3). his righteousness—the "arm"

Jeremiah 42:2 — with Johanan (Jeremiah 41:16). Hence the expression is, "came near" (Jeremiah 41:16- :), not "sent." Let . . . supplication be accepted—literally, "fall" (see on Jeremiah 41:16- :; Jeremiah 37:20). pray for us— (Genesis 20:7; Isaiah 37:4; James 5:16). thy God— (James 5:16- :). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God ("your God") as well as his as being

Jeremiah 5:29 — 29. (Jeremiah 5:9; Malachi 3:5).

Jeremiah 9:9 — 9. (Jeremiah 5:9; Jeremiah 5:29).

Micah 6:8 — shuts them up to Messiah. justly . . . mercy—preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1 Samuel 15:22; Hosea 6:6; Hosea 12:6; Amos 5:22; Amos 5:24). Two duties towards man are specified—justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others. to walk humbly with thy God—passive

Malachi 2:6 — ordinary expounder of the law; the prophets were so only on special occasions. iniquity . . . not found—no injustice in his judicial functions (Deuteronomy 17:8; Deuteronomy 17:9; Deuteronomy 19:17). walked with me—by faith and obedience (Genesis 5:22). in peace—namely, the "peace" which was the fruit of obeying the covenant (Genesis 5:22- :). Peace with God, man, and one's own conscience, is the result of "walking with God" (compare Job 22:21; Isaiah 27:5; James 3:18). turn may . . . from iniquity—both

Luke 14:18 — 18. all began to make excuse—(Compare Matthew 22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Matthew 22:5- :), "the deceitfulness of riches" (Matthew 22:5- :), and "the pleasures of this life" (Matthew 22:5- :), which "choke the word" (Matthew 13:22; Luke 8:14).

2 Corinthians 2:6 — saved" in the last day. to such a man—a milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Acts 22:22; 1 Corinthians 5:5). this punishment—His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1 Corinthians 5:5- :). inflicted of many—rather, "by the majority" (the more part of you). Not by an individual

1 Thessalonians 5:6 — 6. others—Greek, "the rest" of the world: the unconverted ( :-). "Sleep" here is worldly apathy to spiritual things (Romans 13:11; Ephesians 5:14); in 1 Thessalonians 5:7, ordinary sleep; in 1 Thessalonians 5:10, death. watch—for Christ's coming; literally, "be wakeful." The same Greek occurs in 1 Corinthians 15:34; 2 Timothy 2:26. be sober—refraining from carnal indulgence, mental or sensual (2 Timothy 2:26- :).

2 Timothy 2:15 — 15. Study—Greek, "Be earnest," or "diligent." to show—Greek, "present," as in Romans 12:1. thyself—as distinguished from those whom Timothy was to charge (Romans 12:1- :). approved—tested by trial: opposed to "reprobate" (Romans 12:1- :). workman—alluding

Hebrews 1:6 — 6. And—Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psalms 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Hebrews 9:11; Hebrews 10:5) as man, in His incarnation, nativity (Hebrews 10:5- :), temptation (Matthew 4:10; Matthew 4:11), resurrection (Matthew 4:11- :), and future second advent in glory, angels were designed by God to be subject to Him. Compare Matthew 4:11- :, "seen of

James 1:21 — 21. lay apart—"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, Zechariah 3:3; Zechariah 3:5; Revelation 7:14. "Filthiness" is cleansed away by hearing the word (Revelation 7:14- :). superfluity of naughtiness—excess (for instance, the intemperate spirit implied in "wrath," James 1:19; James 1:20), which arises from malice (our natural, evil

Revelation 19:5 — 5. out of—Greek, "out from the throne" in A, B, C. Praise our God—Compare the solemn act of praise performed by the Levites, 1 Chronicles 16:36; 1 Chronicles 23:5, especially when the house of God was filled with the divine glory (1 Chronicles 23:5- :). both—omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."