Bible Commentaries

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

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

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 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 9:24 — make an end of—The Hebrew 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 Genesis 6:14- :. 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 . . . vision .

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 6:13 — dost bear the crowns. The Church's dignity 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 52:13- :). sit—implying security and permanence. priest . . . throne— (Genesis 14:18; Psalms 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, typify the peace, or harmonious union,

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 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,

Ephesians 6:12 — lurking behind them is Satan himself, with whom our conflict is. "Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GOD in irresistible prayer like Jacob (Genesis 32:24-29 Hosea 12:4). Translate, "The principalities . . . the powers" (Ephesians 1:21; Colossians 1:16; see on Colossians 1:16- :). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Romans

Hebrews 2:14 — originally foreign to human nature, now reigns over it (Romans 5:12; Romans 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Romans 6:9- :). Satan has acquired over man (by God's law, Genesis 2:17; Romans 6:23) the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own (Romans 14:9), and has taken the prey from the mighty. Death's power was

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:

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

Revelation 1:4 — TRENCH'S [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Revelation 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Genesis 2:3; Ezekiel 20:12). Circumcision, the sign of the covenant, after seven days (Ezekiel 20:12- :). Sacrifices (Numbers 23:1; Numbers 14:29; 2 Chronicles 29:21). Compare also God's acts typical of His covenant (Joshua 6:4; Joshua 6:15; Joshua 6:16; 2

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