Bible Commentaries

2 Kings 15:19 — mentioned in biblical history. His name has been recently identified with that of Phalluka on the monuments of Nineveh, and that of Menahem discovered also. came against the land—Elsewhere it is said "Ephraim [Israel] went to the Assyrian" [Hosea 5:13]. The two statements may be reconciled thus: "Pul, of his own motion, induced, perhaps, by the expedition of Menahem against Thapsacus, advanced against the kingdom of Israel; then Menahem sent him a thousand talents in order not only to divert him

Psalms 10:1-18 — acertada providencia de Dios para la destrucción de ellos y la defensa de los menesterosos. 1. Estos son, por supuesto, términos figurativos (cf. el Salmo 7:6; el 13:1, etc.) 2. Lit., En la arrogancia de los malos (los pobres o humildes, 10:17; 12:5) serán tomados en los artificios que (los arrogantes) han ideado. 3. deseo—a saber, el éxito de su vileza. Jehová aborrece—más bien, el malo bendice al codicioso y aborrece a Jehová. 4. El rostro expresa la hipocresía, cuyo fruto es el ateísmo práctico

Psalms 44:1-26 — padres; a los mismos también los arrojaste—los esparciste, por las varias regiones. Gentes y pueblos fueron expulsados para hacer lugar para los israelitas. 4. eres mi rey—lit., el que es mi Rey, que sostiene la misma relación como con los “padres”. 5. atropellaremos—pisaremos, la figura se saca de los hábitos del buey. 6-8. Dios no sólo es nuestro único socorro, sino que él solo es digno de alabanza. tu nombre—como en el Salmo 5:11. has avergonzado—(cf. el Salmo 6:10.) 9. empero—contrastando has

Isaiah 47:1-15 — designio, ya que no tardó en morir. Fundada Seleucia en sus cercanías, la despojó de sus habitantes y aun de su nombre. delicada—alusión al afeminado libertinaje y prostitución de todas las clases sociales en los banquetes y los ritos religiosos [Curcio 5:1; Heródoto 1:199; Baruch 6:43]. 2. molino—semejante al molino de mano en uso en Inglaterra antes de la invención de los molinos de agua y de viento. Constan de una piedra convexa, que se hace girar con la mano sobre otra de forma cóncava, con lo cual

Isaiah 5:1 — 1. to—rather, "concerning" [GESENIUS], that is, in the person of My beloved, as His representative [VITRINGA]. Isaiah gives a hint of the distinction and yet unity of the Divine Persons (compare He with I, Isaiah 5:2; Isaiah 5:3). of my beloved—inspired by Him; or else, a tender song [CASTALIO]. By a slight change of reading "a song of His love" [HOUBIGANT]. "The Beloved" is Jehovah, the Second Person, the "Angel" of God the Father, not in His character as incarnate

Isaiah 54:1-17 — EL FRUTO DE LOS SUFRIMIENTOS DEL MESIAS Y EL ARREPENTIMIENTO FINAL DE ISRAEL DE SU PASADA INCREDULIDAD (cap. 53:6); Su gozosa restauración y ensanche por Jehová, cuya ira fué momentánea; mientras que su bondad es eterna. A Israel convertido lo compara con una esposa despedida por infidelidad, y recibida de nuevo en el hogar. Los gentiles convertidos están representados

Jeremiah 3:19 — 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 the most goodly of all nations [MAURER]; or a "heritage possessed by powerful hosts" (Deuteronomy 4:38; Amos 2:9). The rendering "splendors,"

Amos 1:11 — 11. Edom . . . did pursue his brother— (Isaiah 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Genesis 25:24-26; Deuteronomy 23:7; Deuteronomy 23:8; Obadiah 1:10; Obadiah 1:12; Malachi 1:2). cast off all pity—literally, "destroy

Jonah 1:2 — Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account that Babylon was founded earlier than Nineveh, and that both cities were built by descendants of Ham, encroaching on the territory assigned to Shem (Genesis 10:5; Genesis 10:6; Genesis 10:8; Genesis 10:10; Genesis 10:25). great city—four hundred eighty stadia in circumference, one hundred fifty in length, and ninety in breadth [DIODORUS SICULUS, 2.3]. Taken by Arbaces the Mede, in the reign of Sardanapalus,

Nahum 2:7 — 7. Huzzab—the name of the queen of Nineveh, from a Hebrew root implying that she stood by the king (Psalms 45:9), [VATABLUS]. Rather, Nineveh personified as a queen. She who had long stood in the most supreme prosperity. Similarly CALVIN. MAURER makes it not a proper name, and translates, "It is established," or "determined" (compare Psalms 45:9- :). English

Luke 5:30 — 30. their scribes—a mode of expression showing that Luke was writing for Gentiles. :-. FASTING. (See on :-.) The incongruities mentioned in Luke 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so

John 1:29 — one God-ordained, God-gifted sacrificial offering. that taketh away—taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (Exodus 28:38; Leviticus 5:1; Ezekiel 18:20), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (Leviticus 4:15; Leviticus 16:15;

1 Corinthians overview — That Church was founded by Paul on his first visit (Acts 18:12- :). He had been the instrument of converting many Gentiles (Acts 18:12- :), and some Jews (Acts 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Acts 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (Acts 18:5- :, c.). Crispus (1 Corinthians 1:14 Acts 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Acts 18:8- :). A variety of

1 Thessalonians 2:13 — "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (John 20:30; John 20:31; Romans 15:4; Galatians 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving. effectually worketh also in you that believe—"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy

1 Thessalonians 5:12 — 12. beseech—"Exhort" is the expression in 1 Thessalonians 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own). know—to have a regard and respect for. Recognize their office, and treat them accordingly (compare 1 Corinthians

1 Timothy 1:12 — counted me faithful—He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength (1 Corinthians 7:25). Faithfulness is the quality required in a steward (1 Corinthians 7:25- :). putting me into—rather as in 1 Thessalonians 5:9, "appointing me (in His sovereign purposes of grace) unto the ministry" (1 Thessalonians 5:9- :).

1 Timothy 6:6 — is a sense in which "piety is" not merely gain, but "great means of gain": not the gaining which they pursue, and which makes men to be discontented with their present possessions, and to use religion as "a cloak of covetousness" (1 Thessalonians 2:5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is contentment, secures to the soul. WIESINGER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt

Hebrews 12:16 — casting away eternity for such a trifle, so far is it from being a claim for mercy (compare Genesis 3:6). One single act has often the greatest power either for good or for evil. So in the cases of Reuben and Saul, for evil (Genesis 49:4; 1 Chronicles 5:1; 1 Samuel 13:12-14); and, on the other hand, for good, Abraham and Phinehas (Genesis 12:1-3; Genesis 15:5; Genesis 15:6; Numbers 25:6-15). his birthright—Greek, "his own (so the oldest manuscripts read, intensifying the suicidal folly and sin of

James 4:5 — 5. in vain—No word of Scripture can be so. The quotation here, as in :-, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as Numbers

Revelation 4:3 — first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Revelation 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne