Bible Commentaries

2 Kings 17:24 — 24-28. the king of Assyria brought men from Babylon, etc.—This was not Shalmaneser, but Esar-haddon (Ezekiel 4:2). The places vacated by the captive Israelites he ordered to be occupied by several colonies of his own subjects from Babylon and other provinces.

Psalms 44:1-26 — Salmo 44 En un tiempo de una grande catástrofe nacional, probablemente en el reinado de David, el salmista cuenta los tratos benignos de Dios en tiempos anteriores, y la confianza que había aprendido a depositar en él. Después de dar un cuadro vívido de sus

Psalms 50:1-23 — Salmo 50 En la grandeza y la solemnidad de un juicio divino, se presenta a Dios instruyendo a los hombres en la naturaleza del verdadero culto, exponiendo la hipocresía, amonestando a los malos, y animando a los piadosos. 1-4. La descripción de esta majestuosa aparición de Dios se parece a la de la entrega de la ley (cf. Éxodo 19:16; Éxodo 20:18; Deuteronomio 32:1). de arriba—lit., arriba ( Génesis 1:7). cielos … tierra—pues todas las criaturas son testigos ( Deuteronomio

Psalms 90:1-17 — Salmo 90 Contrastando las flaquezas del hombre con la eternidad de Dios, el escritor lo llora como el castigo del pecado, e implora el retorno del favor divino. Oración—(mayormente tal) de Moisés varón de Dios—( Deuteronomio 33:1; Josué 14:6); como tal escribió este salmo (cf. los títulos del Salmo 18 y del 36). 1. refugio—y morada (cf. Deuteronomio 33:27; Ezequiel 11:16). formases—la misma idea como en naciesen, la orogenia. 3. hasta ser quebrantado—lit., aun hasta el polvo ( Génesis

Song of Solomon 2:4 — 4. Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour ( :-), and that of Mary, too (compare :-); typified ( :-). Spiritually, the bride or beloved is led ( :-) first into the King's chambers, thence is drawn after

Isaiah 42:3 — 3. bruised—"It pleased the Lord to bruise Him" (Isaiah 53:5; Isaiah 53:10; Genesis 3:15); so He can feel for the bruised. As Genesis 3:15- : described His unturbulent spirit towards His violent enemies (Matthew 12:14-16), and His utter freedom from love of notoriety, so Matthew 12:14-40.12.16- :, His tenderness in cherishing the first spark of grace in the penitent (Isaiah 40:11). reed—fragile: easily "shaken with the wind" (Isaiah 40:11- :). Those who are at

Jeremiah 3:19 — it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (John 1:12; Galatians 4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (Ephesians 1:5; Hebrews 2:13). pleasant land— (Jeremiah 11:5; Ezekiel 20:6; Daniel 11:16, Margin). heritage of . . . hosts—a heritage

Ezekiel 9:2 — He appears as a "man," implying His incarnation; as "one" (compare Daniel 12:7- :). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (Daniel 12:7- :; compare Exodus 12:7; Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 13:17; Revelation 20:4), and to write their names in His book of life (Revelation 20:4- :). As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions

Daniel 7:9 — saints and elect angels to whom "judgment is given" ( :-), as assessors with the Judge. Compare :-, "thousand thousands ministered unto Him" (Matthew 19:28; Luke 22:30; 1 Corinthians 6:2; 1 Corinthians 6:3; 1 Timothy 5:21; Revelation 2:26; Revelation 4:4). In English Version the thrones cast down are those of the previously mentioned kings who give place to Messiah. Ancient of days—"The everlasting Father" (Isaiah 9:6). HE is the Judge here, as THE SON does not judge in His own cause, and it is

Amos 5:4 — 4. Seek ye me, and ye shall live—literally, "Seek . . . Me, and live." The second imperative expresses the certainty of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (Isaiah 55:3; Isaiah 55:6).

Micah 2:10 — out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (2 Corinthians 6:17; Hebrews 13:14). The imperatives express the certainty of the future event predicted. "Since such are your doings (compare Micah 2:7; Micah 2:8, c.), My sentence on you is irrevocable (Micah 2:4 Micah 2:5), however distasteful to you (Micah 2:5- :); ye who have cast

Habakkuk 3:4 — 4. as the light—namely, of the sun (Job 37:21; Proverbs 4:18). horns—the emblem of power wielded by "His hand" [LUDOVICUS DE DIEU]. "Rays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (compare "hind of the morning," Psalms

Acts 27:4 — 4. when we had launched—"set sail." from thence, we sailed under Cyprus, because the winds were contrary—The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phoelignicia.

Acts 7:4 — 4. when his father was dead, he removed into this land—Though Abraham was in Canaan before Terah's death, his settlement in it as the land of promise is here said to be after it, as being in no way dependent on the family movement, but a transaction purely between Jehovah and Abraham himself.

1 Corinthians 6:4 — 4. judgments—that is, cases for judgment. least esteemed—literally, "those of no esteem." Any, however low in the Church, rather than the heathen (1 Corinthians 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.

Ephesians 4:11 — a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (1 Corinthians 12:28- :); as contrasted with stationary "pastors and teachers" (2 Timothy 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet,"

1 Thessalonians 4:3 — 3. For—enforcing the assertion that his "commandments" were "by (the authority of) the Lord Jesus" (1 Thessalonians 4:2). Since "this is the will of God," let it be your will also. fornication—not regarded as a sin at all among the heathen, and so needing the more to be denounced (Acts 15:20).

2 Timothy 3:17 — 17. man of God—(See on :-). perfect, throughly furnished—Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare 2 Timothy 4:2; 2 Timothy 3:16) or a spiritual layman. No oral tradition is needed to be added.

Hebrews 11:27 — 27. not fearing the wrath of the king—But in Exodus 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's

1 John 2:16 — of His Father's care, He should cast Himself down. The same three foes appear in the three classes of soil on which the divine seed falls: the wayside hearers, the devil; the thorns, the world; the rocky undersoil, the flesh (Matthew 13:18-23; Mark 4:3-8). The world's awful antitrinity, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was good for food, pleasant to the eyes, and a tree to be desired