Bible Commentaries

Psalms 45 overview — clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Genesis 24:60; Ruth 4:11; Ruth 4:12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out

Psalms 45 overview — clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Genesis 24:60; Ruth 4:11; Ruth 4:12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried

Daniel 7 overview — outward 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 51:9;

Daniel 9:4 — granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God‘s servants, who, like Noah‘s father (Genesis 5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfillment's only as pledges of the coming of Him whom they so earnestly desired to see (Matthew 13:17); as now

Jonah 4:10-11 — that, if all in it were destroyed, “more than six score thousand” of unoffending children, besides “much cattle,” would be involved in the common destruction: Compare the same argument drawn from God‘s justice and mercy in Genesis 18:23-33. A similar illustration from the insignificance of a plant, which “to-day is and to-morrow is cast into the oven,” and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will

Zechariah 11:7 — (Matthew 5:3- :), God's special manifestation to them (Psalms 147:19; Psalms 147:20), the glory of the temple ("the beauty of holiness," Psalms 147:20- :; compare Psalms 27:4; Psalms 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 Psalms 119:61, Margin, is used for confederate companies: The Easterns in making a confederacy

Zechariah 11:7 — nations (Matthew 5:3- :), God's special manifestation to them (Psalms 147:19; Psalms 147:20), the glory of the temple ("the beauty of holiness," Psalms 147:20- :; compare Psalms 27:4; Psalms 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 Psalms 119:61, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a

Zechariah 6:13 — is in her head alone, Christ. So Eliakim, type of Messiah, was to have “all the glory of his father‘s house hung upon him” (Isaiah 22:24). sit — implying security and permanence. priest  …  throne — (Genesis 14:18; Psalm 110:4; Hebrews 5:6, Hebrews 5:10; Hebrews 6:20; Hebrews 7:1-28). counsel of peace  …  between  …  both — Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple,

Matthew 5:6 — And in the Old Testament we find this craving variously expressed: “Hearken unto Me, ye that follow after righteousness, ye that seek the Lord” (Isaiah 51:1); “I have waited for Thy salvation, O Lord,” exclaimed dying Jacob (Genesis 49:18); “My soul,” says the sweet Psalmist, “breaketh for the longing that it hath unto Thy judgments at all times” (Psalm 119:20): and in similar breathings does he give vent to his deepest longings in that and other Psalms.

1 Corinthians 7:14 — the heathen as “unclean,” and all of the elect nation as “holy,” that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his “seed after” him (Genesis 17:7). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare Romans 11:16). Timothy, the bearer of this Epistle, is an instance in point (Acts 16:1). Paul

Colossians 1:15 — (Colossians 1:15; Colossians 1:16) and the Sustainer (Colossians 1:16- :) 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); but "likeness" does not involve "image."

Colossians 1:15 — 1:15; Colossians 1:16) and the Sustainer (Colossians 1:16- :) 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); but "likeness" does not involve

2 Thessalonians 2:8 — the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Genesis 14:18: Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world. consume . . . and . . . destroy—So Daniel 7:26, "consume and destroy";

2 Thessalonians 2:8 — the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Genesis 14:18: Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world. consume . . . and . . . destroy—So Daniel 7:26, "consume

2 Thessalonians 2:8 — of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchizedek, king of Salem, was the “priest of the most high God,” Genesis 14:18: Ammon and Moab came from righteous Lot), so the Son of David‘s reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world. consume  …  and  …  destroy

Hebrews 11:13 — "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (John 8:56- :) is such a greeting of salvation from afar [DELITZSCH]. confessed . . . were strangers—so Abraham to the children of Heth (John 8:56- :); and Jacob to Pharaoh (Genesis 47:9; Psalms 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth." pilgrims—Greek, "temporary (literally, 'by the way') sojourners." on the earth—contrasted with

Hebrews 11:13 — Jacob's exclamation, "I have waited for Thy salvation, O Lord" (John 8:56- :) is such a greeting of salvation from afar [DELITZSCH]. confessed . . . were strangers—so Abraham to the children of Heth (John 8:56- :); and Jacob to Pharaoh (Genesis 47:9; Psalms 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth." pilgrims—Greek, "temporary (literally, 'by the way') sojourners." on

1 John 3:9 — meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Genesis 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing

1 John 3:9 — meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Genesis 39:9, Joseph, "How CAN I do this great wickedness and sin against God?" The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and an unceasing

1 John 3:9 — meaning, not aorist); it is not said, Because a man was once for all born of God he never afterwards can sin; but, Because he is born of God, the seed abiding now in Him, he cannot sin; so long as it energetically abides, sin can have no place. Compare Genesis 39:9, Joseph, “How CAN I do this great wickedness and sin against God?” The principle within me is at utter variance with it. The regenerate life is incompatible with sin, and gives the believer a hatred for sin in every shape, and