Bible Commentaries

Lamentations overview — of the last disaster that overthrew the throne and state. The title more frequently given by the Jews to these Elegies is, “How” (Hebrew, {Eechah}), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Genesis 1:1. The Septuagint calls it “Lamentations,” from which we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the

Daniel 2:34 — 34. stone—Messiah and His kingdom (Genesis 49:24; Psalms 118:22; Isaiah 28:16). In its relations to Israel, it is a "stone of stumbling" (Isaiah 8:14; Acts 4:11; 1 Peter 2:7; 1 Peter 2:8) on which both houses of Israel are broken, not destroyed (1 Peter 2:8- :). In its relation to

Daniel 2:34 — 34. stone—Messiah and His kingdom (Genesis 49:24; Psalms 118:22; Isaiah 28:16). In its relations to Israel, it is a "stone of stumbling" (Isaiah 8:14; Acts 4:11; 1 Peter 2:7; 1 Peter 2:8) on which both houses of Israel are broken, not destroyed (1 Peter 2:8- :). In its relation to the

Daniel 2:34 — stone — Messiah and His kingdom (Genesis 49:24; Psalm 118:22; Isaiah 28:16). In its relations to Israel, it is a “stone of stumbling” (Isaiah 8:14; Acts 4:11; 1 Peter 2:7, 1 Peter 2:8) on which both houses of Israel are broken, not destroyed (Matthew 21:32). In

Haggai 2:7 — “good tidings of great joy” were “to all people” (Luke 2:10). The Jews, and those in the adjoining nations instructed by them, looked for Shiloh to come unto whom the gathering of the people was to be, from Jacob‘s prophecy (Genesis 49:10). The early patriarchs, Job (Job 19:25-27; Job 33:23-26) and Abraham (John 8:56), desired Him. fill this house with glory — (Haggai 2:9). As the first temple was filled with the cloud of glory, the symbol of God (1 Kings 8:11;

Zechariah 14:5 — for the oblation and twelve for the tribes, according to Ezekiel 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Genesis 15:8; Exodus 23:31; Deuteronomy 11:24; Joshua 1:4; 1 Kings 4:21; 2 Chronicles 9:26; Isaiah 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties

Zechariah 14:5 — the oblation and twelve for the tribes, according to Ezekiel 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Genesis 15:8; Exodus 23:31; Deuteronomy 11:24; Joshua 1:4; 1 Kings 4:21; 2 Chronicles 9:26; Isaiah 27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties

Zechariah 9:9 — “whereon yet never man sat” (Luke 19:30). The symbol of a triumphant conqueror and judge (Judges 5:10; Judges 10:4; Judges 12:14). foal of an ass — literally, “asses”: in Hebrew idiom, the indefinite plural for singular (so Genesis 8:4, “mountains of Ararat,” for one of the mountains). The dam accompanied the colt (Matthew 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming.

Matthew 3:16 — voice, and thy countenance is comely"—it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word—not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Genesis 8:11) —when we read (Psalms 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the "separate

Matthew 3:16 — countenance is comely"—it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word—not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Genesis 8:11) —when we read (Psalms 68:13), "Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold," it is beauteousness that is thus held forth. And was not such that "holy, harmless, undefiled One," the

Matthew 3:16 — thy countenance is comely” - it is shrinking modesty, meekness, gentleness, that is thus charmingly depicted. In a word - not to allude to the historical emblem of the dove that flew back to the ark, bearing in its mouth the olive leaf of peace (Genesis 8:11) - when we read (Psalm 68:13), “Ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold,” it is beauteousness that is thus held forth. And was not such that “holy, harmless, undefiled One,”

Matthew 4:1 — amongst the mountains of Moab is, we think, very improbable. to be tempted — The Greek word ({(peirazein}) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus, Genesis 22:1, “It came to pass that God did tempt Abraham,” or put his faith to a severe proof. (See Deuteronomy 8:2). But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence

Matthew 8:20 — against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Genesis 19:26; and see on Genesis 19:26- :), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one,

Matthew 8:20 — against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Genesis 19:26; and see on Genesis 19:26- :), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one,

Colossians 1:16 — instrument of actually realizing the divine idea [Neander]. His essential nature as the Word of the Father is not a mere appendage of His incarnation, but is the ground of it. The original relation of the Eternal Word to men “made in His image” (Genesis 1:27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. “In Him” implies something prior to “by” and “for Him” presently after:

Hebrews 7:3 — discharging his function. So the eternity spoken of in Psalms 110:4 is that of the priestly office chiefly. made like—It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded Melchisedec's

Hebrews 7:3 — mean his time of discharging his function. So the eternity spoken of in Psalms 110:4 is that of the priestly office chiefly. made like—It is not said that he was asbsolutely "like." Made like, namely, in the particulars here specified. Nothing is said in Genesis of the end of his priesthood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents Christ's eternal priesthood, without beginning or end. Aaron's end is recorded Melchisedec's not:

Revelation 3:21 — epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Revelation 5:6- :), answering to Genesis 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Revelation 2:11). (3) The promise of the hidden manna (Revelation 2:17) to Pergamos brings us to the

Revelation 3:21 — seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Revelation 5:6- :), answering to Genesis 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Revelation 2:11). (3) The promise of the hidden manna (Revelation 2:17) to Pergamos brings us to the Mosaic

Revelation 3:21 — seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised (Revelation 2:7), answering to Genesis 2:9. (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death (Revelation 2:11). (3) The promise of the hidden manna (Revelation 2:17) to Pergamos brings us to the Mosaic