Bible Commentaries

Psalms overview — its fresh and graceful naturalness. Early specimens of Hebrew poetry occur; for example, Lamech‘s skeptical parody of Enoch‘s prophecy, or, as others think, lamentation for a homicide committed in those lawless times in self-defense (Genesis 4:23; compare Judges 1:14; Exodus 32:18; Numbers 21:14, Numbers 21:15, Numbers 21:17, Numbers 21:18, Numbers 21:27; Numbers 23:7, Numbers 23:8, Numbers 23:18; Numbers 24:3, Numbers 24:15). The poetical element appears much more in the Old than

Song of Solomon overview — chariots of Pharaoh at the Red Sea. (However, see on Song of Solomon 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (Song of Solomon 1:7), “an abomination to the Egyptians” (Genesis 46:34); so also Song of Solomon 1:6; Song of Solomon 3:4; Song of Solomon 4:8; Song of Solomon 5:7 are at variance with it. The Christian fathers, Origen and Theodoret, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes,

Isaiah overview — of Jesus Christ to His chosen disciples. The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Genesis 49:10, as the Shiloh, or tranquillizer; also in Psalms 2:1-12; Psalms 45:1-17; Psalms 72:1-20; Psalms 110:1-7. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic

Isaiah overview — Christ to His chosen disciples. The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Genesis 49:10, as the Shiloh, or tranquillizer; also in Psalms 2:1-12; Psalms 45:1-17; Psalms 72:1-20; Psalms 110:1-7. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic

Lamentations overview — was the presage 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 very beginning

Lamentations overview — presage 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 very beginning

Daniel 8:14 — us. But God conveys it to prophetical men, for our good, through the ministry of angels. two thousand . . . three hundred days—literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Genesis 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [JOSEPHUS, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically

Daniel 8:14 — of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels. two thousand . . . three hundred days—literally, "mornings and evenings," specified in connection with the morning and evening sacrifice. Compare Genesis 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [JOSEPHUS, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically

Daniel 8:14 — it to prophetical men, for our good, through the ministry of angels. two thousand  …  three hundred days — literally, “mornings and evenings,” specified in connection with the morning and evening sacrifice. Compare Genesis 1:5. Six years and a hundred ten days. This includes not only the three and a half years during which the daily sacrifice was forbidden by Antiochus [Josephus, Wars of the Jews, 1:1.1], but the whole series of events whereby it was practically

Daniel 9:24 — reading, “to steal,” that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported. make reconciliation for — literally, “to cover,” to overlay (as with pitch, Genesis 6:14). Compare Psalm 32:1. bring in everlasting righteousness — namely, the restoration of the normal state between God and man (Jeremiah 23:5, Jeremiah 23:6); to continue eternally (Hebrews 9:12; Revelation 14:6). seal up  … 

Jonah 3:3 — associated with Godhence arose the idiom (compare “great mountains,” Margin, “mountains of God,” Psalm 36:6; “goodly cedars,” Margin, “cedars of God,” Psalm 80:10; “a mighty hunter before the Lord,” Genesis 10:9). three days‘ journey — that is, about sixty miles, allowing about twenty miles for a day‘s journey. Jonah‘s statement is confirmed by heathen writers, who describe Nineveh as four hundred eighty stadia in circumference

Haggai overview — Introduction to Prophets of the Restorationby A. R. Faussett The prophetic gift existed long before the prophetic office was instituted. Thus Enoch had the former (Judges 1:14); so Abraham is called a prophet (Genesis 20:7) as are also the patriarchs (Psalm 105:15). The office was first instituted under the Mosaic economy; but even then the gift was not always connected with the office; for example, Daniel was endowed largely with the gift, but was never called

Matthew 8:21-22 — 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 Luke 17:32), 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,

Romans 14:23 — this lawful? but even if so, Can it be used with safety to a brother‘s conscience? - How will it affect my brother‘s soul (Romans 14:21)? It is permitted to no Christian to say with Cain, “Amos I my brother‘s keeper?” (Genesis 4:9). (11) Whenever we are in doubt as to a point of duty - where abstinence is manifestly sinless, but compliance not clearly lawful - the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful

Hebrews 12:24 — Christ‘s sacrifice, and Abel‘s sacrifice) is more natural, than between two things different in kind and in results (namely, Christ‘s sacrifice, and Abel‘s own blood [Alford], which was not a sacrifice at all); compare Hebrews 11:4; Genesis 4:4. This accords with the whole tenor of the Epistle, and of this passage in particular (Hebrews 12:18-22), which is to show the superiority of Christ‘s sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel‘s

Hebrews 4:12 — all that is in the heart, for there it passes through, at once punishing [unbelievers] and searching [both believers and unbelievers]” [Chrysostom]. Philo similarly speaks of “God passing between the parts of Abraham‘s sacrifices (Genesis 15:17, where, however, it is a ‹burning lamp‘ that passed between the pieces) with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even

1 Peter 3:18 — prison," c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, Isaiah 24:23- :], where 1 Peter 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Genesis 7:11) from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Isaiah 61:1, end, "the Spirit of the Lord

1 Peter 3:18 — prison," c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, Isaiah 24:23- :], where 1 Peter 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Genesis 7:11) from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Isaiah 61:1, end, "the Spirit of

1 Peter 3:18 — angels are judicially regarded as “in chains of darkness,” though for a time now at large on the earth, 1 Peter 2:4 ], where 1 Peter 3:18 has a plain allusion to the flood, “the windows from on high are open,” compare Genesis 7:11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison (Isaiah 61:1, end, “the Spirit of

Revelation overview — whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man‘s fall through Satan‘s subtlety, and man‘s consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation