Bible Commentaries

Genesis 20:12 — 12. yet indeed she is my sister—(See on Genesis 20:1). What a poor defense Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth because there was an intention to deceive (compare Genesis 20:1- :). "Honesty is always the best

Job 28:27 — 27. declare—manifest her, namely, in His works (Psalms 19:1; Psalms 19:2). So the approval bestowed by the Creator on His works (Genesis 1:10; Genesis 1:31); compare the "rejoicing" of wisdom at the same (Proverbs 8:30; which UMBREIT translates; "I was the skilful artificer by His side"). prepared—not created, for wisdom is from everlasting (Proverbs 8:30- :); but "established"

Leviticus 27:30 — 30-33. all the tithe of the land, whether of the seed of the land—This law gave the sanction of divine authority to an ancient usage (Genesis 14:20; Genesis 28:22). The whole produce of the land was subjected to the tithe tribute—it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See Proverbs 3:9; 1 Corinthians 9:11; Galatians 6:6).

Leviticus 27:33 — 30-33. all the tithe of the land, whether of the seed of the land—This law gave the sanction of divine authority to an ancient usage (Genesis 14:20; Genesis 28:22). The whole produce of the land was subjected to the tithe tribute—it was a yearly rent which the Israelites, as tenants, paid to God, the owner of the land, and a thank offering they rendered to Him for the bounties of His providence. (See Proverbs 3:9; 1 Corinthians 9:11; Galatians 6:6).

Song of Solomon 1:15 — 15. fair—He discerns beauty in her, who had said, "I am black" ( :-), because of the everlasting covenant (Psalms 45:11; Isaiah 62:5; Ephesians 1:4; Ephesians 1:5). doves' eyes—large and beautiful in the doves of Syria. The prominent features of her beauty (Matthew 10:16), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Genesis 8:10; Genesis 8:11; Matthew 3:16). The opposite kind of eyes (Psalms 101:5; Matthew 20:15; 2 Peter 2:14).

Song of Solomon 4:11 — His seven utterances on the cross. smell of . . . garments—which are often perfumed in the East (Song of Solomon 4:10- :). The perfume comes from Him on us (Song of Solomon 4:10- :). We draw nigh to God in the perfumed garment of our elder brother (Genesis 27:27; see Genesis 27:27- :). Lebanon—abounding in odoriferous trees (Genesis 27:27- :).

Isaiah 19:19 — sacrifice, but as the "pillar" for memorial and worship ( :-). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places. pillar—such as Jacob reared (Genesis 28:18; Genesis 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events. at the border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised

Jeremiah 8:22 — time [JOSEPHUS, Antiquities, 8.2]. The opobalsamum of PLINY; or else [BOCHART] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (Jeremiah 46:11; Jeremiah 51:8; Genesis 37:25; Genesis 43:11). health . . . recovered—The Hebrew is literally, "lengthening out . . . gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [GESENIUS].

Ezekiel 24:8 — "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (Genesis 4:10; Genesis 4:11); much more blood shamelessly exposed on the bare rock. set her blood—She shall be paid back in kind (Matthew 7:2). She openly shed blood, and her blood shall openly be shed.

Daniel 1:2 — 2. Shinar—the old name of Babylonia (Genesis 11:2; Genesis 14:1; Isaiah 11:11; Zechariah 5:11). Nebuchadnezzar took only "part of the vessels," as he did not intend wholly to overthrow the state, but to make it tributary, and to leave such vessels as were absolutely needed for the public worship of Jehovah. Subsequently all were taken away and were restored under Cyrus (Ezra 1:7). his god—Bel. His temple, as was often the case among the heathen, was made "treasure house" of the king.

Hosea 4:15 — afterwards desecrated by idol-worship (Hosea 9:15; Hosea 12:11; Amos 4:4; Amos 5:5; compare Amos 5:5- :, Margin). Beth-aven—that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Genesis 28:17; Genesis 28:19; Genesis 35:7), but made by Jeroboam the seat of the worship of the calves (1 Kings 12:28-33; 1 Kings 13:1; Jeremiah 48:13; Amos 3:14; Amos 7:13). "Go up" refers to the fact that Beth-el was on a hill (Joshua 16:1). nor

Jonah 1:3 — beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it. from the presence of the Lord—(Compare Genesis 4:16). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in Genesis 4:16- :, but virtually ignored it (compare

Haggai 2:9 — 5:1; Romans 14:17; Ephesians 2:13-17; Philippians 4:7); then peace in the whole earth (Micah 5:5; Luke 2:14). First peace between God and man, then between man and God, then between man and man (Isaiah 2:4; Hosea 2:18; Zechariah 9:10). As "Shiloh" (Genesis 49:10) means peace, this verse confirms the view that Genesis 49:10- :, "the desire of all nations," refers to Shiloh or Messiah, foretold in Genesis 49:10. Genesis 49:10- :. THIRD PROPHECY. Sacrifices without obedience (in respect to God's

John 6:19 — to "GATHER THE WIND IN HIS FISTS, and BIND THE WATERS IN A GARMENT" (Proverbs 30:4) —lo! this is here done in flesh, by "THE SON OF MAN." drawing nigh to the ship—yet as though He "would have passed by them," Proverbs 30:4- : (compare Luke 24:28; Genesis 18:3; Genesis 18:5; Genesis 32:24-26). they were afraid—"cried out for fear" (Matthew 14:26), "supposing it had been a spirit" (Matthew 14:26- :). He would appear to them at first like a dark moving speck upon the waters; then as a human figure,

1 Corinthians 15:47 — 47. of the earth—inasmuch as being sprung from the earth, he is "earthy" (Genesis 2:7; Genesis 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth. the Lord—omitted in the oldest manuscripts and versions. from

1 Corinthians 15:49 — 49. as—Greek, "even as" (see Genesis 5:3). we shall also bear—or wear as a garment [BENGEL]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," Genesis 5:3- :) and faith assenting to it. An exhortation,

Galatians 4:30 — 30. Genesis 21:10; Genesis 21:12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who

Joshua 7:1 — transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation. Achan—called afterwards "Achar" ("trouble") ( :-). Zabdi—or Zimri ( :-). Zerah—or Zarah, son of Judah and Tamar (Genesis 38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God. Genesis 38:30- :. THE ISRAELITES SMITTEN AT AI.

Hebrews 11:22 — 22. when he died—"when dying." the departing—"the exodus" (Genesis 50:24; Genesis 50:25). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt

Judges 17:5 — 5. the man Micah had an house of gods—Hebrew, "a house of God"—a domestic chapel, a private religious establishment of his own. an ephod—(see on :-). teraphim—tutelary gods of the household (see Genesis 31:19 and see on Genesis 31:19- :). consecrated one of his sons who became his priest—The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Numbers 3:10; Numbers 16:17; Deuteronomy 21:5; Hebrews 5:4).