Bible Commentaries

Genesis 3:1 — Genesis 3:1-5. The temptation. the serpent — The fall of man was effected by the seductions of a serpent. That it was a real serpent is evident from the plain and artless style of the history and from the many allusions made to it in the New

2 Chronicles 3:1 — 2 Chronicles 3:1, 2 Chronicles 3:2. Place and time of building the Temple. Mount Moriah, where the Lord appeared unto David — These words seem to intimate that the region where the temple was built was previously known by the name of Moriah (Genesis 22:2), and do not afford sufficient evidence for affirming, as has been done [Stanley], that the name was first given to the mount, in consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the

Job 26:5 — tremble." Not only does God's power exist, as Bildad says (Job 26:13- :), "in high places" (heaven), but reaches to the region of the dead. Rephaim here, and in Proverbs 21:16; Isaiah 14:9, is from a Hebrew root, meaning "to be weak," hence "deceased"; in Genesis 14:5 it is applied to the Canaanite giants; perhaps in derision, to express their weakness, in spite of their gigantic size, as compared with Jehovah [UMBREIT]; or, as the imagination of the living magnifies apparitions, the term originally was

Song of Solomon 5:14 — cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Luke 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Galatians 4:7); also of authority (Genesis 41:42; compare John 6:27). He seals us in the name of God with His signet (John 6:27- :), compare below, Song of Solomon 8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," c., that is, on the signet-ring

Song of Solomon 5:14 — cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Luke 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Galatians 4:7); also of authority (Genesis 41:42; compare John 6:27). He seals us in the name of God with His signet (John 6:27- :), compare below, Song of Solomon 8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," c., that is, on the signet-ring

Isaiah 18:1 — along would speak of all Western remote lands as “beyond” the Nile‘s mouths. “Cush,” too, has a wide sense, being applied not only to Ethiopia, but Arabia-Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Genesis 2:13).

Isaiah 19:18 — and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isaiah 18:7; Isaiah 23:18). five cities—that is, several cities, as in Isaiah 17:6; Isaiah 30:17; Genesis 43:34; Leviticus 26:8. Rather, five definite cities of Lower Egypt (Isaiah 19:11; Isaiah 19:13; Isaiah 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol,

Isaiah 19:18 — Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isaiah 18:7; Isaiah 23:18). five cities—that is, several cities, as in Isaiah 17:6; Isaiah 30:17; Genesis 43:34; Leviticus 26:8. Rather, five definite cities of Lower Egypt (Isaiah 19:11; Isaiah 19:13; Isaiah 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol,

Isaiah 42:3 — bruised — “It pleased the Lord to bruise Him” (Isaiah 53:5, Isaiah 53:10; Genesis 3:15); so He can feel for the bruised. As Isaiah 42:2 described His unturbulent spirit towards His violent enemies (Matthew 12:14-16), and His utter freedom from love of notoriety, so Isaiah 42:3, His tenderness in cherishing the first spark of

Ezekiel 18:4 — I can deal with all, being My own creation, as I please (Jeremiah 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men‘s works, to make any difference, so as to punish some, and to save others (Genesis 18:25). “The soul that sinneth it shall die.” The 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

Daniel 7 overview — man. Daniel sees man spiritually degraded to the beast level, led by blind impulses, through his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare Psalms 8:1-9; Genesis 1:26-28. Humanity is impossible without divinity: it sinks to bestiality (Psalms 32:9; Psalms 49:20; Psalms 73:22). Obstinate heathen nations are compared to "bulls" (Psalms 73:22- :); Egypt to the dragon in the Nile (Isaiah 27:1; Isaiah

Amos 9:11 — 11. In that day—quoted by James (Acts 15:16; Acts 15:17), "After this," that is, in the dispensation of Messiah (Genesis 49:10; Hosea 3:4; Hosea 3:5; Joel 2:28; Joel 3:1). tabernacle of David—not "the house of David," which is used of his affairs when prospering (2 Samuel 3:1), but the tent or booth, expressing the low condition to which his kingdom

Amos 9:11 — 11. In that day—quoted by James (Acts 15:16; Acts 15:17), "After this," that is, in the dispensation of Messiah (Genesis 49:10; Hosea 3:4; Hosea 3:5; Joel 2:28; Joel 3:1). tabernacle of David—not "the house of David," which is used of his affairs when prospering (2 Samuel 3:1), but the tent or booth, expressing the low condition to which his kingdom and family

Zechariah 11:7 — God‘s special manifestation to them (Psalm 147:19, Psalm 147:20), the glory of the temple (“the beauty of holiness,” Psalm 29:2; compare Psalm 27:4; Psalm 90:17; 2 Chronicles 20:21), the “pleasantness” of their land (Genesis 49:15; Daniel 8:9; Daniel 11:16), “the glorious land.” Bands — implying the bond of “brotherhood” between Judah and Israel. “Bands,” in Psalm 119:61, Margin, is used for confederate companies: The Easterns

Ephesians 1:3 — in Him (Ephesians 1:13- :). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ephesians 1:13- :) so in redemption (Genesis 12:3; Matthew 5:3-11; Matthew 25:34) God "blesses" His children; and that not in mere words, but in acts. us—all Christians. blessings—Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has

Ephesians 1:3 — Him (Ephesians 1:13- :). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ephesians 1:13- :) so in redemption (Genesis 12:3; Matthew 5:3-11; Matthew 25:34) God "blesses" His children; and that not in mere words, but in acts. us—all Christians. blessings—Greek, "blessing." "All," that is, "every possible blessing for time and eternity,

Colossians 1:15 — Colossians 1:16) and the Sustainer (Colossians 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image — exact likeness and perfect Representative. Adam was made “in the image of God” (Genesis 1:27). But Christ, the second Adam, perfectly reflected visibly “the invisible God” (1 Timothy 1:17), whose glories the first Adam only in part represented. “Image” ({(eicon}) involves “likeness” ({(homoiosis});

1 Timothy 2:5 — 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Numbers 14:13-19; Deuteronomy 9:1-29); of Abraham for Abimelech (Genesis 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1 Timothy 3:16 asserts that He

1 Timothy 2:5 — Hebrews 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Numbers 14:13-19; Deuteronomy 9:1-29); of Abraham for Abimelech (Genesis 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1 Timothy 3:16 asserts that He was

1 John 2:16 — of the flesh, the lust of the eyes, and the pride of life,” similarly is presented in Satan‘s temptation of Eve: “When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise,” Genesis 3:6 (one manifestation of “the pride of life,” the desire to know above what God has revealed, Colossians 2:8, the pride of unsanctified knowledge). of — does not spring from “the Father” (used in relation to the