Bible Commentaries

Genesis 48:22 — 22. moreover I have given to thee one portion above thy brethren—This was near Shechem (Genesis 33:18; John 4:5; also Joshua 16:1; Joshua 20:7). And it is probable that the Amorites, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered it from them by his sword and his bow.

Exodus 17:4 — 4. Moses cried unto the Lord, saying, What shall I do unto this people?—His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare Matthew 5:44; Romans 12:21).

Exodus 20:4 — 4, 5. Thou shalt not make . . . any graven image . . . thou shalt not bow down thyself to them—that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worship.

Exodus 25:17 — 17. thou shalt make a mercy seat of pure gold—to serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Christ, our great propitiation [1 John 2:2; 1 John 4:10], has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law.

Exodus 5:4 — 4. Wherefore do ye, Moses and Aaron, let the people from their works? &c.—Without taking any notice of what they had said, he treated them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition and diffuse a spirit of discontent, which spreading through so vast a body of slaves, might endanger the peace of the country.

Psalms 85:1-13 — Salmo 85 Tomando como base misericordias anteriores, el salmista pide bendiciones renovadas, y se regocija en la confianza de que las recibirá. 1. cautividad—no necesariamente la babilónica, sino cualquier desgracia grande (14:7). 2, 3. (Cf. el Salmo 32:1.) El haber vuelto de la ira de tu furor implica que Dios era reconciliable, aunque ( 4-7.) tenía aún ocasión por qué enojarse, lo que procura evitar. extenderás—o prolongarás (Salmo 36:10). 8. Está seguro de que Dios favorecerá

Psalms 95:1-11 — Salmo 95 David ( Hebreos 4:7) exhorta a los hombres, a alabar a Dios por su grandeza, y les amonesta, en palabras de Dios, a que no abandonen el culto. 1. Los términos usados para expresar la clase más sublime de gozo. roca—una base firme, que da la seguridad de la salvación

Leviticus 11:4 — 4. the camel—It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough. An additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael.

Matthew 2:15 — youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is My son, My first-born; and I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born" (Exodus 4:22; Exodus 4:23); how, when Pharaoh refused, God having slain all his first-born, "called His own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall

John 4:6 — heathens. the sixth hour—noonday, reckoning from six A.M. From Song of Solomon 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (John 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts . . . the grateful ease of a seat on the patriarchal stone. But what

John 4:8 — heathens. the sixth hour—noonday, reckoning from six A.M. From Song of Solomon 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (John 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts . . . the grateful ease of a seat on the patriarchal stone. But what

Romans 8:1 — to all legal effects, "made sin for us," so are we, who believe in Him, to all legal effects, "made the righteousness of God in Him" ( :-) and thus, one with Him in the divine reckoning. there is to such "NO CONDEMNATION." (Compare John 3:18; John 5:24; Romans 5:18; Romans 5:19). But this is no mere legal arrangement: it is a union in life; believers, through the indwelling of Christ's Spirit in them, having one life with Him, as truly as the head and the members of the same body have one life. who

2 Corinthians 4:4 — 4. In whom—Translate, "In whose case." god of this world—The worldly make him their God ( :-). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Ephesians 2:2). minds—"understandings": "mental

2 Thessalonians 3:6 — 6. we command you—Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in :-. withdraw—literally, "to furl the sails"; as we say, to steer clear of (compare 2 Thessalonians 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in 2 Thessalonians 3:14- :, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely,

2 Timothy 1:9 — us" comes before "called us" (Galatians 1:6- :). holy calling—the actual call to a life of holiness. Galatians 1:6- :, "heavenly calling" [TITTMANN, Greek Synonyms of the New Testament]; whereas we were sinners and enemies (Ephesians 1:18; Ephesians 4:1). The call comes wholly from God and claims us wholly for God. "Holy" implies the separation of believers from the rest of the world unto God. not according to—not having regard to our works in His election and calling of grace (Romans 9:11; Ephesians

James 4:2 — 2. Ye lust—A different Greek word from that in James 4:1. "Ye desire"; literally, "ye set your mind (or heart) on" an object. have not—The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the

2 Peter 1:16 — the Church in general, to whom this Epistle is addressed (2 Peter 2:3- :, including, but not restricted, as First Peter, to the churches in Pontus, &c.). power—the opposite of "fables" compare the contrast of "word" and "power," 1 Corinthians 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (1 Corinthians 4:20- :): I, James and John, saw

2 Peter 3:15 — same region as Peter addresses. Compare "in peace," :-, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded ( :-). Colossians 3:4 refers to Christ's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, but also secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles

Revelation 21:6 — He had made, and behold it was very good (Revelation 16:17- :). Alpha . . . Omega—Greek in A and B, "the Alpha . . . the Omega" (Revelation 16:17- :). give unto . . . athirst . . . water of life— (Revelation 22:17; Isaiah 12:3; Isaiah 55:1; John 4:13; John 4:14; John 7:37; John 7:38). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain. freely—Greek, "gratuitously": the same

Revelation 3:15 — 15. neither cold—The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25; Romans 12:11; compare Song of Solomon 8:6; Luke 24:32), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had