Bible Commentaries

Genesis 13:7 — afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Genesis 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (Matthew

Genesis 43:2 — 2. their father said, . . . Go again, buy us a little food—It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (Genesis 42:15). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with

1 Chronicles 1:37 — the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (1 Chronicles 1:44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (Genesis 36:32; 1 Chronicles 1:43), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates [FORSTER].

1 Chronicles 21:5 — on the Philistine frontier (2 Samuel 6:1). So large a population at this early period, considering the limited extent of the country and comparing it with the earlier census (2 Samuel 6:1- :), is a striking proof of the fulfilment of the promise (Genesis 15:5).

Job 1:7 — rapidly to and fro." The original idea in Arabic is the heat of haste (Matthew 12:43; 1 Peter 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Genesis 1:26; Psalms 8:6). Man then lost it and Satan became prince of this world. The Son of man (Psalms 8:6- :) —the representative man, regains the forfeited inheritance (Revelation 11:15). Satan's replies are characteristically curt and

Isaiah 10:28 — 28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes. come to—come upon as a sudden invader (Genesis 34:27). Aiath—same as Ai (Joshua 7:2; Nehemiah 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem. Michmash—nine miles northeast of Jerusalem. laid up . . . carriages—He has

Isaiah 23:12 — (see on Isaiah 23:2). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Genesis 9:25-27).

Jeremiah 10:9 — As the Septuagint in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chaldee versions have “Ophir,” Gesenius thinks “Uphaz” a colloquial corruption (one letter only being changed) for “Ophir.” Ophir, in Genesis 10:29, is mentioned among Arabian countries. Perhaps Malacca is the country meant, the natives of which still call their gold mines Ophirs. Heeren thinks Ophir the general name for the rich countries of the south, on the Arabian, African, and

Jeremiah 5:1 — distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even one just person was to be found (Isaiah 9:16) [Calvin]; the godly, moreover, were forbidden to intercede for them (Jeremiah 7:16; compare Genesis 18:23, etc.; Psalm 12:1; Ezekiel 22:30). see  …  know — look  …  ascertain. judgment — justice, righteousness. pardon it — rather, her.

Ezekiel 27:15 — 15. Dedan—near the Persian Sea: thus an avenue to the commerce of India. Not the Dedan in Arabia (Ezekiel 27:20), as the names in the context here prove, but the Dedan sprung from Cush [BOCHART], (Genesis 10:7). merchandise of thine hand—that is, were dependent on thee for trade [FAIRBAIRN]; came to buy the produce of thy hands [GROTIUS]. a present—literally, "a reward in return"; a price paid for merchandise. horns of

Ezekiel 27:15 — Dedan — near the Persian Sea: thus an avenue to the commerce of India. Not the Dedan in Arabia (Ezekiel 27:20), as the names in the context here prove, but the Dedan sprung from Cush [Bochart], (Genesis 10:7). merchandise of thine hand — that is, were dependent on thee for trade [Fairbairn]; came to buy the produce of thy hands [Grotius]. a present — literally, “a reward in return”; a price paid for merchandise. horns

Amos 3:7 — 7. his secret—namely, His purpose hidden from all, until it is revealed to His prophets (compare Genesis 18:17). In a wider sense, God's will is revealed to all who love God, which it is not to the world (Psalms 25:14; John 15:15; John 17:25; John 17:26). unto his servants—who being servants cannot but obey their Lord in setting forth

Amos 3:7 — his secret — namely, His purpose hidden from all, until it is revealed to His prophets (compare Genesis 18:17). In a wider sense, God‘s will is revealed to all who love God, which it is not to the world (Psalm 25:14; John 15:15; John 17:25, John 17:26). unto his servants — who being servants cannot but obey their Lord in setting forth

Amos 5:21 — God‘s strong abhorrence. your feast days — yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution. I will not smell — that is, I will take no delight in the sacrifices offered (Genesis 8:21; Leviticus 26:31). in your solemn assemblies — literally, “days of restraint.” Isaiah 1:10-15 is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy

Obadiah 1:10 — thy brother — This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father‘s hatred to Jacob by violence against Jacob‘s seed (Genesis 27:41). Jacob — not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare Deuteronomy 23:7 for the opposite feeling which Jacob‘s seed was commanded to entertain towards

Habakkuk 2:9 — his nest on high — (Numbers 24:21; Jeremiah 49:16; Obadiah 1:4). The image is from an eagle (Job 39:27). The royal citadel is meant. The Chaldean built high towers, like the Babel founders, to “be delivered from the power of evil” (Genesis 11:4).

Zechariah 8:13 — made you another name for “a curse,” wishing to their foes as bad a lot as yours (Jeremiah 24:9; Jeremiah 29:18); so your name shall be a formula of blessing, so that men shall say to their friend, May thy lot be as happy as that of Judah (Genesis 48:20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Micah 5:7; Zephaniah 3:20). The distinct mention of “Judah” and “Israel” proves that the prophecy has not yet had its full accomplishment,

John 15:15 — his orders. but  …  friends, for all things that I have heard of my Father I have made known unto you — admitted you to free, unrestrained fellowship, keeping back nothing from you which I have received to communicate. (Compare Genesis 18:17; Psalm 25:14; Isaiah 50:4).

Colossians 3:12 — God‘s love, imitate it [Bengel]. bowels of mercies — Some of the oldest manuscripts read singular, “mercy.” Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Genesis 43:30; Jeremiah 31:20; Luke 1:78, Margin). humbleness of mind — True “lowliness of mind”; not the mock “humility” of the false teachers (Colossians 2:23; Ephesians 4:2, Ephesians 4:32).

Hebrews 13:5 — alienating the heart from the Creator to the creature. such things as ye have — literally, “present things” (Philippians 4:11). I will never leave thee, nor forsake thee — A promise tantamount to this was given to Jacob (Genesis 28:15), to Israel (Deuteronomy 31:6, Deuteronomy 31:8), to Joshua (Joshua 1:5), to Solomon (1 Chronicles 28:20). It is therefore like a divine adage. What was said to them, extends also to us. He will neither withdraw His presence (“never