Bible Commentaries

Job 14:15 — 15. namely, at the resurrection (John 5:28; Psalms 17:15). have a desire to—literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (Genesis 31:30; Psalms 84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make it the leading

Job 14:15 — namely, at the resurrection (John 5:28; Psalm 17:15). have a desire to — literally, “become pale with anxious desire:” the same word is translated “sore longedst after” (Genesis 31:30; Psalm 84:2), implying the utter unlikelihood that God would leave in oblivion the “creature of His own hands so fearfully and wonderfully made.” It is objected that if Job knew of a future retribution, he would make it the leading

Job 22:20 — is rather, “Truly our adversary is cut down” [Gesenius]. The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adam and Satan (adversary); this forms the groundwork of the book (Job 1:1-2:13; Genesis 3:15). remnant — all that “is left” of the sinner; repeated from Job 20:26, which makes Umbreit‘s rendering “glory” (Margin), “excellency,” less probable. fire — alluding to Job (Job

Job 31:38 — 38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Genesis 4:10; Habakkuk 2:11). If I have unjustly acquired lands (Job 24:2; Isaiah 5:8). furrows—The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Isaiah 5:8- :, "If I paid him not

Job 31:38 — Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Genesis 4:10; Habakkuk 2:11). If I have unjustly acquired lands (Job 24:2; Isaiah 5:8). furrows — The specification of these makes it likely, he implies in this, “If I paid not the laborer for tillage”; as Job 31:39, “If I paid

Psalms 80:1-2 — complaint is aggravated by the contrast of former prosperity, and the prayer for relief occurs as a refrain through the Psalm. Joseph — for Ephraim (1 Chronicles 7:20-29; Psalm 78:67; Revelation 7:8), for Israel. Shepherd — (Compare Genesis 49:24). leadest, etc. — (Psalm 77:20). dwellest  …  cherubim — (Exodus 25:20); the place of God‘s visible glory, whence He communed with the people (Hebrews 9:5). shine forth — appear (Psalm 50:2;

Isaiah 1:4 — 4. people—the peculiar designation of God's elect nation ( :-), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psalms 38:4; Matthew 11:28). seed—another appellation of God's elect (Genesis 12:7; Jeremiah 2:21), designed to be a "holy seed" (Isaiah 6:13), but, awful to say, "evildoers!" children—by adoption (Hosea 11:1), yet "evildoers"; not only so, but "corrupters" of others (Hosea 11:1- :); the climax. So "nation—people—seed

Isaiah 23:12 — kind (see on Isaiah 23:10). 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).

Ezekiel 16:49 — Jeremiah 48:26), and by Ammon (Jeremiah 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Genesis 13:10), and producing "idleness." abundance of idleness—literally, "the secure carelessness of ease" or idleness. neither did she strengthen . . . the poor—Pride is always cruel; it arrogates to itself all things, and

Ezekiel 16:49 — Ammon (Jeremiah 49:4). God, the heart-searcher, here specifies as Sodom‘s sin, not merely her notorious lusts, but the secret spring of them, “pride” flowing from “fullness of bread,” caused by the fertility of the soil (Genesis 13:10), and producing “idleness.” abundance of idleness — literally, “the secure carelessness of ease” or idleness. neither did she strengthen  …  the poor — Pride is always cruel; it arrogates

Ezekiel 21:10 — the foe. should we . . . make mirth—It is no time for levity when such a calamity is impending (Isaiah 22:12; Isaiah 22:13). it contemneth the rod of my son, c.—The sword has no more respect to the trivial "rod" or scepter of Judah (Genesis 49:10) than if it were any common "tree." "Tree" is the image retained from Ezekiel 20:47 explained in Ezekiel 21:2; Ezekiel 21:3. God calls Judah "My son" (compare Exodus 4:22; Hosea 11:1). FAIRBAIRN arbitrarily translates, "Perchance the

Ezekiel 21:10 —  …  make mirth — It is no time for levity when such a calamity is impending (Isaiah 22:12, Isaiah 22:13). it contemneth the rod of my son, etc. — The sword has no more respect to the trivial “rod” or scepter of Judah (Genesis 49:10) than if it were any common “tree.” “Tree” is the image retained from Ezekiel 20:47; explained in Ezekiel 21:2, Ezekiel 21:3. God calls Judah “My son” (compare Exodus 4:22; Hosea 11:1). Fairbairn arbitrarily

Ezekiel 36:1 — 1, 2. mountains of Israel—in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (Genesis 49:26). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say,

Ezekiel 44:3 — Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace. eat bread before the Lord—a custom connected with sacrifices (Genesis 31:54; Exodus 18:12; Exodus 24:11; 1 Corinthians 10:18).

Ezekiel 44:3 — Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace. eat bread before the Lord — a custom connected with sacrifices (Genesis 31:54; Exodus 18:12; Exodus 24:11; 1 Corinthians 10:18).

Daniel 11:37 — Maccabees 6:1, etc.; 2 Maccabees 1:13). Newton refers it to Rome‘s “forbidding to marry.” Elliott rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Genesis 30:23; Luke 1:25, Luke 1:28). nor regard any god — (2 Thessalonians 2:4).

Habakkuk 1:8 — — rather, “more keen”; literally, “sharp.” evening wolves — wolves famished with fasting all day and so most keen in attacking the fold under covert of the approaching night (Jeremiah 5:6; Zephaniah 3:3; compare Genesis 49:27). Hence “twilight” is termed in Arabic and Persian “the wolf‘s tail”; and in French, entre chien et loup. spread themselves — proudly; as in Jeremiah 50:11, and Malachi 4:2, it implies strength and

Habakkuk 2:3 — speak,” and “not be silent,” makes English Version the better rendering. So the Hebrew is translated in Proverbs 12:17. Literally, “breathe out words,” “break forth as a blast.” though it tarry, wait for it — (Genesis 49:18).

Malachi 2:16 — putting away — that is, divorce. for one covereth violence with  …  garment — Maurer translates, “And (Jehovah hateth him who) covereth his garment (that is, his wife, in Arabic idiom; compare Genesis 20:16, ‹He is to thee a covering of thy eyes‘; the husband was so to the wife, and the wife to the husband; also Deuteronomy 22:30; 3:9; Ezekiel 16:8) with injury.” The Hebrew favors “garment,” being accusative

James 1:2 — to be encompassed by them (so the original Greek). temptations — not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare “tempt,” that is, try, Genesis 22:1. Some of those to whom James writes were “sick,” or otherwise “afflicted” (James 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.