Bible Commentaries

Jeremiah 17:5 — 5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (Isaiah 31:1; Isaiah 31:3). trusteth—This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (Isaiah 31:3- :).

Jeremiah 21:5 — 5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enhances the formidable character of God's opposition, "I myself . . . outstretched hand . . . strong arm (no longer as in :-, and in the case of Sennacherib, in your behalf, but) in anger . . . fury . . . great wrath."

Jeremiah 30:7 — 7. great—marked by great calamities (Joel 2:11; Joel 2:31; Amos 5:18; Zephaniah 1:14). none like it . . . but he shall be saved— (Daniel 12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (Daniel 12:1- :).

Ezekiel 18:4 — curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Exodus 20:5; Jeremiah 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lamentations 5:7); for they filled up the guilt of their fathers (Matthew 23:32; Matthew 23:34-36). The same God who "recompenses

Daniel 12:7 — 7. held up . . . right . . . and . . . left hand—Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (Deuteronomy 32:40; Revelation 10:5; Revelation 10:6). Here both hands are lifted up for the fuller confirmation. time, times, and a half—(See on Daniel 7:25). NEWTON, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years,

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, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's

Amos 3:8 — 8. As when "the lion roars" (compare Amos 1:2; Amos 3:4), none can help but "fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for prophesying; I must obey God. In a wider sense true of all believers (Acts 4:20; Acts 5:29).

Obadiah 1:6 — 6. How are the things of Esau searched out!—by hostile soldiers seeking booty. Compare with Obadiah 1:5; Obadiah 1:6; Jeremiah 49:9; Jeremiah 49:10. hidden things—or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.

Nahum 3:18 — 18. Thy shepherds—that is, Thy leaders. slumber—are carelessly secure [MAURER]. Rather, "lie in death's sleep, having been slain" [JEROME] (Exodus 15:16; Psalms 76:6). shall dwell in the dust — (Psalms 7:5; Psalms 94:17). thy people is scattered—the necessary consequence of their leaders being laid low (Psalms 94:17- :).

Haggai 1:1 — Lord—Hebrew, JEHOVAH: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people. by Haggai—Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare Acts 7:35; Galatians 3:19). Zerubbabel—called also Shesh-bazzar in Ezra 1:8; Ezra 5:14; Ezra 5:16, where the same work is attributed to Shesh-bazzar that in Ezra 5:16- : is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar

Zechariah 5:4 — built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Malachi 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Malachi 3:5- :). enter . . . the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter

Matthew 5:7 — hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath ( :-; and see Matthew 5:23; Matthew 5:24; Matthew 6:15; James 2:13). "According to the view given in Scripture," says TRENCH most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument

Luke 17:5 — 5. Lord—(See on :-). increase our faith—moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on :-.)

Acts 24:5 — 5-8. a pestilent fellow —a plague, or pest. and a mover of sedition among all the Jews—by exciting disturbances among them. throughout the world—(See on :-). This was the first charge; and true only in the sense explained on :-. a ringleader of the sect of the Nazarenes—the second charge; and true enough.

Acts 5:41 — 41. departed . . . rejoicing that they were counted worthy to suffer shame for his name—"thought worthy by God to be dishonored by man" (Matthew 5:12; 1 Peter 4:14; 1 Peter 4:16) [WEBSTER and WILKINSON]. This was their first taste of persecution, and it felt sweet for His sake whose disciples they were.

Acts 5:9 — 9. How is it that ye have agreed together—(See on Acts 5:2). to tempt the Spirit—try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence. feet of them that buried thy husband are at the door—How awfully graphic!

Romans 3:5 — 5, 6. But if, c.—Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God." Answer:

Ephesians 4:11 — particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (1 Corinthians 12:28- :); as contrasted with stationary "pastors and teachers" (2 Timothy 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet,"

Revelation 15:8 — 8. temple . . . filled— ( :-); compare Exodus 40:34; 2 Chronicles 5:14, as to the earthly temple, of which this is the antitype. the glory of God and . . . power—then fully manifested. no man was able to enter . . . the temple—because of God's presence in His manifested glory and power during the execution of these judgments.

Revelation 3:3 — [AUGUSTINE]. Twice Christ in the days of His flesh spake the same words (Matthew 24:42 Matthew 24:43; Luke 12:39; Luke 12:40); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings (Revelation 16:15; 1 Thessalonians 5:2; 1 Thessalonians 5:4; 1 Thessalonians 5:6; 2 Peter 3:10). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at