Bible Commentaries

Genesis 19:2 — 2. turn in, I pray you . . . tarry all night—offer of the same generous hospitalities as described in Genesis 18:2-8, and which are still spontaneously practised in the small towns. And they said, Nay; but we will abide in the street all night—Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.

Genesis 2:15 — 15. put the man into the garden of Eden to dress it—not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Genesis 13:10; Ezekiel 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.

Genesis 27:6 — 6-10. Rebekah spake unto Jacob—She prized the blessing as invaluable; she knew that God intended it for the younger son [Genesis 25:23]; and in her anxiety to secure its being conferred on the right object—on one who cared for religion—she acted in the sincerity of faith; but in crooked policy—with unenlightened zeal; on the false principle that the end would sanctify the means.

Genesis 48:22 — 22. moreover I have given to thee one portion above thy brethren—This was near Shechem (Genesis 33:18; John 4:5; also Joshua 16:1; Joshua 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.

1 Kings 4:2 — 2. these were the princes—or chief officers, as is evident from two of them marrying Solomon's daughters. Azariah the son of Zadok the priest—rather, "the prince," as the Hebrew word frequently signifies (Genesis 41:45; Exodus 2:16; 2 Samuel 8:18); so that from the precedency given to his person in the list, he seems to have been prime minister, the highest in office next the king.

1 Chronicles 4:24 — 24. The sons of Simeon—They are classed along with those of Judah, as their possession was partly taken out of the extensive territory of the latter ( :-). The difference in several particulars of the genealogy given here from that given in other passages is occasioned by some of the persons mentioned having more than one name [compare Genesis 46:10; Exodus 6:15; Numbers 26:12].

Psalms 105:19 — 19. his word came—His prophecy (Genesis 41:11-20) to the officers came to pass, or was fulfilled (Judges 13:12; Judges 13:17; 1 Samuel 9:6, explain the form of speech). the word of the Lord—or, "saying," or "decree of the Lord." tried him—or, "proved him," by the afflictions it appointed him to endure before his elevation (compare 1 Samuel 9:6- :).

Psalms 132:6 — 6. These may be the "words of David" and his pious friends, who, at Ephratah—or Beth-lehem (Genesis 48:7), where he once lived, may have heard of the ark, which he found for the first time in the fields of the wood—or, Jair, or Kirjath-jearim ("City of woods") (1 Samuel 7:1; 2 Samuel 6:3; 2 Samuel 6:4), whence it was brought to Zion.

Isaiah 30:23 — 23. rain of—rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest. increase—the produce. fat—bread made of the best wheat flour (compare Genesis 49:20; Deuteronomy 32:14).

Isaiah 34:12 — 12. Rather, "As to her nobles, there shall be none there who shall declare a kingdom," that is, a king [MAURER]; or else, "There shall be no one there whom they shall call to the kingdom" [ROSENMULLER] (Isaiah 3:6, c.). Idumea was at first governed by dukes (Genesis 36:15) out of them the king wan chosen when the constitution became a monarchy.

Isaiah 49:3 — 3. Israel—applied to Messiah, according to the true import of the name, the Prince who had power with God in wrestling in behalf of man, and who prevails (Genesis 32:28; Hosea 12:3; Hosea 12:4). He is also the ideal Israel, the representative man of the nation (compare Matthew 2:15; Hosea 11:1). in whom . . . glorified— (John 14:13; John 17:1-5).

Jeremiah 23:18 — 18. A reason is given why the false prophets should not be heeded: They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (compare Jeremiah 23:22; Job 15:8). The spiritual man alone has the privilege (Genesis 18:17; Psalms 25:14; Amos 3:7; John 15:15; 1 Corinthians 2:16).

Jeremiah 31:1 — 1. At the same time—"In the latter days" (Jeremiah 30:24). the God of—manifesting My grace to (Genesis 17:7; Matthew 22:32; Revelation 21:3). all . . . Israel—not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Romans 11:26).

Ezekiel 27:23 — 23. Haran—the dwelling-place of Abraham in Mesopotamia, after he moved from Ur ( :-). Canneh—Calneh, an Assyrian city on the Tigris; the Ctesiphon of the Greeks ( :-). Eden—probably a region in Babylonia (see Genesis 2:8). Chilmad—a compound; the place designated by PTOLEMY "Gaala of Media." The Chaldee version interprets it of Media. HENDERSON refers it to Carmanda, which XENOPHON describes as a large city beyond the Euphrates.

Amos 1:5 — reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Genesis 41:45; Heliopolis, "the city of the sun," Genesis 41:45- :, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it. Kir—a region subject to Assyria (Isaiah 22:6) in Iberia, the same as that called now

Numbers 24:24 — 24. Chittim—the countries lying on the Mediterranean, particularly Greece and Italy (Daniel 11:29; Daniel 11:30). The Assyrians were themselves to be overthrown—first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans. Eber—the posterity of the Hebrews (Genesis 10:24). he also shall perish—that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

Malachi 3:6 — signal proof of My unchangeableness. :-: compare the whole chapter, in which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (Genesis 28:13; Genesis 35:12). They are spared because I am JEHOVAH, and they sons of Jacob; while I spare them, I will also punish them; and while I punish them, I will not wholly consume them. The unchangeableness of God is the sheet-anchor of the Church.

Deuteronomy 13:6 — 6. If thy brother . . . entice thee secretly—This term being applied very loosely in all Eastern countries (Genesis 20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.

Joshua 19:1 — kind and brotherly feeling readily dictated) a modification of their possession; and a part of it was appropriated to Simeon. By thus establishing it within the original domain of another tribe, the prophecy of Jacob in regard to Simeon was fulfilled (Genesis 49:7); for from its boundaries being not traced, there is reason to conclude that its people were divided and dispersed among those of Judah; and though one group of its cities named (Genesis 49:7- :), gives the idea of a compact district, as

James 3:9 — man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [BENGEL]. Man resembles in humanity the Son of man, "the express image of His person" (Hebrews 1:3), compare Genesis 1:26; 1 John 4:20. In the passage, Genesis 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness"