Bible Commentaries

Obadiah 1:20 — represents how Judah should, in its turn, receive into its bosom those now carried away from them; so should all again be one fold.Zarephath - (probably “smelting-house,” and so a place of slave-labor, pronounced Sarepta in Luke) Luke 4:26. belonged to Sidon 1 Kings 17:9, lying on the sea about halfway between it and Tyre. . These were then, probably, captives, placed by Tyrians for the time in safe keeping in the narrow plain between Lebanon and the sea, intercepted by Tyre itself from their home, and awaiting

Micah 3:9 — I pray you - The prophet discharges upon them that “judgment” whereof, by the Spirit of God, he was full, and which they “abhorred; judgment” against their perversion of judgment. He rebukes the same classes as before “the heads and judges” Micah 3:1, yet still more sternly. They abhorred judgment, he says, as a thing loathsome and abominable, such as men cannot bear even to look upon; they not only dealt wrongly, but they “perverted, distorted, all equity:” “that so there should not remain even

Habakkuk 1:7 — They are terrible - איום 'âyôm occurs here only and Song of Solomon 6:4, Song of Solomon 6:10, compared with the “bannered host,” but the root is common in אימה 'ēymâh.And dreadful - He describes them, first in themselves, then in act. They are terrible, and strike fear through their very being, their known character, before they put it forth

Zechariah 1:18 — And I lifted up mine eyes - o. Cyril on Zechariah 2:1 : “Not those of the body (for such visions are invisible to the eyes of the flesh), but rather the inner eyes of the heart and mind.” It seems as though, at the close of each vision, Zechariah sank in meditation on what had been shown him; from which

Zechariah 7:6 — Conversely now that, after your return, ye feast for joy, this is no religious act; ye have all the good of it, there is no thanksgiving to God. Contrary to the apostle’s saying, “Whether ye eat or drink, or whatever ye do, do all to the glow of God” 1 Corinthians 10:31. “He eateth and drinketh to himself, who receiveth the nourishments of the body, which are the common gifts of the Creator, without the needy. And anyone fasts to himself, if he doth not give to the poor what for the time he withdraweth

Matthew 11:4-5 — therefore, performed the works which none but the Messiah could do, and John might easily infer that he was the Christ.The poor have the gospel preached to them - It was predicted of the Messiah that he would preach good tidings to the meek Isaiah 61:1; or, as it is rendered in the New Testament, “He hath anointed me to preach the gospel to the poor,” Luke 4:18. By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony that the “poor” have always

Matthew 18:8-9 — dear to us, must be abandoned, or the soul will be lost.It is better for thee to enter into life halt or maimed ... - It is not meant, by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1 Corinthians 15:42-44. But these things are said for the purpose of carrying out or making complete the figure or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven without enjoying the things that caused us

Matthew 5:8 — pure; who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looks on the heart.They shall see God - There is a sense in which all will see God, Revelation 1:7. That is, they will behold him as a Judge, not as a Friend. In this place it is spoken of as a special favor. So also in Revelation 22:4, “And they shall see his face.” To see the face of one, or to be in the presence of any one, were terms among

Luke 13:31 — friendly way, to advise him to retire. This was probably the reason why Jesus called him a fox.Herod - Herod Antipas, a son of Herod the Great. He ruled over Galilee and Perea, and wished Jesus to retire beyond these regions. See the notes at Luke 3:1.

Luke 18:4-5 — external propriety and even of goodness!She weary me - The word used here, in the original, is that which was employed to denote the wounds and bruises caused by “boxers,” who beat each other, and blacken their eyes, and disable them. See the notes at 1 Corinthians 9:27. Hence, it means any vexatious and troublesome importunity that takes the time, and disables from other employment.

Luke 19:13 — servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return.Ten pounds - The word translated “pound” here denotes the Hebrew “minah,” which was equal to about 15 dollars, or 3 British pounds. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give all account in the day of judgment.Occupy till I come - The word “occupy” here means not merely to

John 1:17 — The law was given - The Old Testament economy. The institutions under which the Jews lived.By Moses - By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath Romans 4:15; it was attended with many burdensome rites and ceremonies Acts 15:10; it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well as its grace and truth.Grace

John 11:1 — did not mention so signal a miracle. The most probable is, that at the time they wrote Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See John 12:10-11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly for those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others

John 3:26 — irritated from the discussion, as if their master was about to lose his popularity.Rabbi - Master. See the notes at Matthew 23:7. Acknowledging him as their master and teacher.That was with thee - Who was baptized by thee.Thou barest witness - See John 1:29-35.All men come to him - This was the source of their difficulty. It was that Jesus was gaining popularity; that the people flocked to him; that they feared that John would be forsaken, and his followers be diminished in numbers and influence. Thus

John 4:53 — Himself believed - This miracle removed all his doubts, and he became a real disciple and friend of Jesus.His whole house - His whole family. We may learn from this,1. That sickness or any deep affliction is often the means of great good. Here the sickness of the son resulted in the faith of all the family. God often takes away earthly blessings that he may impart rich spiritual mercies.2. The father of a family

Acts 16:39 — them completely in their power, and could easily effect their disgrace and ruin. Probably they besought them by declaring them innocent; by affirming that they were ignorant that they were Roman citizens, etc.And desired them to depart ... - Probably:(1) To save their own character, and be secure from their taking any further steps to convict the magistrates of violating the laws; and,(2) To evade any further popular tumult on their account. This advice Paul and Silas saw fit to comply with, after

Acts 18:19 — And he came to Ephesus - See the notes on Revelation 2:1-5. This was a celebrated city in Ionia, in Asia Minor, about 40 miles south of Smyrna. It was chiefly famous for the Temple of Diana, usually reckoned one of the seven wonders of the world. Pliny styles this city the ornament of Asia. In the times of

Acts 5:19 — “particular” angel, but simply an angel. The “article” is not used in the original. The word “angel” denotes properly a “messenger,” and particularly it is applied to the pure spirits that are sent to this world on errands of mercy. See the notes on Matthew 1:20. The case here was evidently “a miracle.” An angel was employed for this special purpose, and the design might have been:To reprove the Jewish rulers, and to convince them of their guilt in resisting the gospel of God; To convince the apostles more

Romans 16:20 — And the God of peace - The God who promotes peace; Romans 15:33.Will bruise - The “language” here refers to the prediction in Genesis 3:15. It here means to “subdue, to gain the victory over.” It denotes Paul’s confidence that they “would” gain the victory, and would be able to overcome all the arts of those

Romans 3:27 — Law, and since all are alike dependent on the mere mercy of God in Christ, all ground of boasting is of course taken away. This refers particularly to the Jews, who were much addicted to boasting of their special privileges; See the note at Romans 3:1, etc.By what law? - The word “law “here is used in the sense of “arrangement, rule, or economy.” By what arrangement, or by the operation of what rule, is boasting excluded? “(Stuart).” See Galatians 3:21; Acts 21:20.Of works - The Law which commands