Bible Commentaries

Genesis 12:1 — brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (Genesis 12:2). Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Genesis 12:2- :).

Genesis 49:10 — without a ruler and without a judge since Shiloh came, and "to Him the gathering of the people has been." Romans 15:12- :. ZEBULUN was to have its lot on the seacoast, close to Zidon, and to engage, like that state, in maritime pursuits and commerce. Genesis 49:14; Genesis 49:15. ISSACHAR—

2 Kings 17:6 — c.—This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes." Halah—the same as Calah (Genesis 10:11 Genesis 10:12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh. Chabor—is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name

Job 22:20 — But the Hebrew is rather, "Truly our adversary is cut down" [GESENIUS]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2; Genesis 3:15). remnant—all that "is left" of the sinner; repeated from Genesis 3:15- :, which makes UMBREIT'S rendering "glory" (Margin), "excellency," less probable. fire—alluding to Job (Job 1:16; Job 15:34; Job 18:15). First is mentioned destruction

Psalms 24:2 — 2. Poetically represents the facts of Genesis 1:9.

Isaiah 1:11 — 11. God does not here absolutely disparage sacrifice, which is as old and universal as sin (Genesis 3:21; Genesis 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (1 Samuel 15:22; Psalms 50:9-13; Psalms 51:16-19; Hosea 6:6). Positive precepts are only means; moral obedience is the end.

Isaiah 57:16 — 16. For—referring to the promise in Isaiah 57:14; Isaiah 57:15, of restoring Israel when "contrite" (Genesis 6:3; Genesis 8:21; Psalms 78:38; Psalms 78:39; Psalms 85:5; Psalms 103:9; Psalms 103:13; Psalms 103:14; Micah 7:18). God "will not contend for ever" with His people, for their human spirit would thereby be utterly crushed, whereas God's object

Isaiah 7:14 — great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them. call—that is, "she shall," or as Margin, "thou, O Virgin, shalt call;" mothers often named their children (Genesis 4:1; Genesis 4:25; Genesis 19:37; Genesis 29:32). In Genesis 29:32- : the expression is strikingly changed into, "They shall call"; when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess'

Jeremiah 46:9 — and Nubia. Libyans—Phut, Mauritania, west of Egypt (compare Jeremiah 46:3- :). shield—The Libyans borrowed from Egypt the use of the long shield extending to the feet [XENOPHON, Cyropædia, 6 and 7]. Lydians—not the Lydians west of Asia Minor (Genesis 10:22; Ezekiel 30:5), but the Ludim, an African nation descended from Egypt (Mizraim) (Genesis 10:13; Ezekiel 30:5; Nahum 3:9). handle and bend the bow—The employment of two verbs expresses the manner of bending the bow, namely, the foot being

Ezekiel 20:41 — in respect to your sweet savor (literally, "savor of rest," see on :-). Or, I will accept you (your worship) "as a sweet savor" [MAURER], (Ephesians 5:2; Philippians 4:18). God first accepts the person in Messiah, then the offering (Ezekiel 20:40; Genesis 4:4). bring . . . out from . . . people, c.—the same words as in Genesis 4:4- : but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally

Hosea 12:4 — appears in the Old Testament (Malachi 3:1). made supplication— Malachi 3:1- :: "I will not let thee go, except thou bless me." he found him—The angel found Jacob, when he was fleeing from Esau into Syria: the Lord appearing to him "in Beth-el" (Genesis 28:11-19; Genesis 35:1). What a sad contrast, that in this same Beth-el now Israel worships the golden calves! there he spake with us—"with us," as being in the loins of our progenitor Jacob (compare Psalms 66:6, "They . . . we;" Hebrews 7:9; Hebrews

Numbers 23:10 — 10. Who can count the dust of Jacob?—an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Genesis 13:16; Genesis 28:14). the number of the fourth part of Israel—that is, the camp consisted of four divisions; every one of these parts was formidable in numbers. Let me die the death of the righteous—Hebrew, "of Jeshurun"; or, the Israelites.

Obadiah 1:10 — 10. against thy brother—This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (Genesis 27:41). Jacob—not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare Genesis 27:41- : for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's. shame

Micah 5:2 — 40:8; John 4:34); and the Father confirms it (Matthew 3:17; Matthew 12:18, compare with Matthew 12:18- :). God's glory is hereby made the ultimate end of redemption. ruler—the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Genesis 49:10; Isaiah 9:6). In 2 Samuel 23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in Jeremiah 30:21, "their governor shall proceed from the midst of them"; answering closely

Zephaniah 3:17 — 33:16). I prefer explaining it of that calm silent joy in the possession of the object of one's love, too great for words to express: just as God after the six days of creation rested with silent satisfaction in His work, for "behold it was very good" (Genesis 1:31; Genesis 2:2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing."

Malachi 2:6 — was the 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 . .

Luke 18:15 — (Mark 10:13) simply "little" or "young children," were literally "babes." touch them—or, as more fully in Matthew (Matthew 19:13), "put His hands on them and pray," or invoke a "blessing" on them (Matthew 19:13- :), according to venerable custom (Genesis 48:14; Genesis 48:15). rebuked them—Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (Matthew 15:23; Luke 18:39; Luke 18:40). Here, it is

1 Corinthians 15:46 — 46. afterward—Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Genesis 3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall

Joshua 7:2 — sent men from Jericho to Ai—After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (Genesis 12:8; Genesis 13:3) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [VAN DE VELDE]. Beth-aven—("house of

Hebrews 11:38 — far from their being unworthy of living in the world, as their exile in deserts, c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing such as Joseph proved to Potiphar (Genesis 39:5), and Jacob to Laban (Genesis 30:27). In condemning them, the world condemned itself. caves—literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by