Bible Commentaries

Genesis 3:5 — 5. your eyes shall be opened—His words meant more than met the ear. In one sense her eyes were opened; for she acquired a direful experience of "good and evil"—of the happiness of a holy, and the misery of a sinful, condition. But he studiously concealed this result from Eve, who, fired with a generous desire for knowledge, thought only of rising to the rank and privileges of her angelic visitants. :-. THE FALL.

Genesis 50:4 — 4, 5. Joseph spake unto the house of Pharaoh, c.—Care was taken to let it be known that the family sepulchre was provided before leaving Canaan and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others.

Psalms 36:1-12 — castigo. De aquí sus palabras de engaño y de iniquidad, y su arrogante rechazo de todos los principios rectos de conducta. El colmo es que deliberadamente adopta y fomenta el pecado. Las formas negativas afirman más enfáticamente las verdades opuestas. 5, 6. justicia … juicios—cualidades de un buen gobierno (5:8; 31:1). Las mismas están expresadas como ilimitadas, por las figuras usadas. 7. la sombra de tus alas—(Cf. Deuteronomio 32:11; Salmo 91:1.) 8. grosura—riqueza. tu casa—residencial: los privilegios

Psalms 86:1-17 — motivo de las misericordias anteriores. La ocurrencia de muchos vocablos y frases característicos de David indica claramente el autor. 1, 2. afligido y menesteroso—hijo sufrido de Dios (cf. el Salmo 10:12, Salmo 10:17; el 18:27). pío—(el Salmo 4:3; el 85:8). 4. levanto mi alma—con fuerte deseo (25:1). 5-7. te invocan—o te adoran (50:15; 91:15), por indignos que sean ( Éxodo 34:6; Levítico 11:9). 8. ni obras—lit., nada como tus obras, en beneficio, tienen los dioses, 9, 10. Los judíos piadosos creían

Isaiah 24:1-23 — 24:1-12); la predicación del evangelio por los primeros conversos judíos por todo el mundo (v. 13-16); los juicios de los adversarios de la iglesia y el triunfo final de ésta (v. 16-23); acción de gracias por la destrucción de la facción apóstata (cap. 25), y establecimiento de los justos en paz eterna (cap. 26); juicio de Leviatán y completa purificación de la iglesia (cap. 27). Habiendo tratado de las varias naciones en particular: Babilonia, Filistia, Moab, Siria, Israel, Egipto, Edom y Tiro (la miniatura

Isaiah 28:1-29 — año VI del reinado de Ezequías; lo demás ocurrió no mucho antes del año XIV de su reinado. 1. corona de soberbia—por la orgullosa corona de los ebrios, etc. [Horsley], es decir, Samaria, la capital de Efraím o Israel. “Ebrios” lit., (vv. 7, 8; cap. 5:11, 22; Amós 4:1; Amós 6:1) y metafóricamente, semejantes a ebrios, que corren a su propia destrucción. la flor … de la hermosura—“cuya magnífica belleza u ornamento es una flor que se marchita”. Continuación de la imagen de los “ebrios”. Era costumbre

Jeremiah 6:1-30 — comparé—mejor, “Te dejé desolada”. Liter., “Como a hermosa y delicada, yo dejé desolada a la hija de Sión”, esto es, a ti. Así Malaquías 3:9, “delante de Josué”, esto es, delante de ti [Maurer]. 3. pastores—jefes enemigos con sus ejércitos (cap. 1:15; 4:17; 49:20; 50:45). apacentará—Ellos le consumirán a cada uno todo lo que está a su alcance, esto es, el lugar que ocupe ( Números 2:17; Nota, Isaías 56:5). 4, 5. Los soldados de los invasores se estimulan uno a otros a atacar a Jerusalén. Denunciad—liter.,

Ezekiel 34:1-31 — sacerdotes sino los gobernantes que buscaban en el gobierno sus propios fines egoístas, y no el bien del pueblo. El término era apropiado, como David el primer rey y tipo del verdadero David (vv. 23, 24), fué tomado de entre el rebaño de ovejas ( 2 Samuel 5:2; Salmo 78:70), y el deber del gobernante, como el del pastor para con su rebaño, es el de guardar y proveer para su pueblo. La elección por Dios de un pastor para ser rey, tenía por propósito sugerir este pensamiento, así como la elección por Jesús

Daniel 4:30 — doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." "Built," that is, restored and enlarged (2 Chronicles 11:5; 2 Chronicles 11:6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbish heaps of Babylon, whereas Nineveh abounds in them; fulfilling Jeremiah 51:37,

Amos 3:3 — forbade the prophets prophesying; therefore, in Amos 3:3; Amos 3:8, He asserts the agreement between the prophets and God who spake by them against Israel [ROSENMULLER]. Rather, "I once walked with you" (Amos 3:8- :) as a Father and Husband (Isaiah 54:5; Jeremiah 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Jeremiah 3:14- :); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Jeremiah 3:14- :),

Matthew 13:39 — 39. The enemy that sowed them is the devil—emphatically "His enemy" ( :-). (See Genesis 3:15; 1 John 3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory

Luke 14:28 — peace," :-), two things are taught: (1) Better not begin ( :-), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (1 John 5:4), and nerved by power from above, which "out of weakness makes it strong" (Hebrews 11:34 1 Peter 1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Luke 14:33).

2 Corinthians 1:12 — "in holiness." English Version reading is perhaps a gloss from :- [ALFORD]. Some of the oldest manuscripts and versions, however, support it. godly sincerity—literally, "sincerity of God"; that is, sincerity as in the presence of God (1 Corinthians 5:8). We glory in this in spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish aims (as some insinuated) in failing to visit them as he had promised: such aims belonged to his

2 Corinthians 10:5 — 5. imaginations—rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [TITTMANN]. high thing—So it ought to be translated (Romans 8:39). A distinct Greek word from that in Romans 8:39-

Galatians 6:1-18 — hallar la falta es el mismo que primero transgredió. en alguna falta—Griego, “una transgresión”, “una caída”; como una caída otra vez bajo la servidumbre legal. Aquí da consejo a los que no han caído, “los espirituales”, a que no sean vanagloriosos (cap. 5:26) sino que traten con tolerancia a los tales ( Romanos 15:1). restaurad al tal—El término griego se usa de un miembro descoyuntado que se coloca en su lugar. Tal es la ternura con la cual debemos tratar a un miembro de iglesia caído, al restaurarle

Ephesians 1:23 — and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Ephesians 5:30). fulness—"the filled-up receptacle" [EADIE]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (John 1:16; Colossians 1:19; Colossians

1 Thessalonians 2:6 — 6. Literally, "Nor of men (have we been found, 1 Thessalonians 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you . . . of others." ALFORD makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was

1 Timothy 1:9 — fulfil it; but ALFORD goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the Spirit, the justified man needs not the law, which is only an outward rule (Romans 6:14; Galatians 5:18; Galatians 5:23). But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he morally needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to

Hebrews 7:26 — separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN]. made—Jesus was higher before (John 17:5), and as the God-MAN was made so by the Father after His humiliation (compare John 17:5- :). higher than the heavens—for "He passed through [so the Greek] the heavens" (Hebrews 4:14).

Hebrews 8:11 — is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare 1 Thessalonians 4:9; 1 Thessalonians 5:1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit