Bible Commentaries

Psalms 8:5 — 5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world. glory and honour—are the attributes of royal dignity (Psalms 21:5; Psalms 45:3). The position assigned man is that described

Song of Solomon 1:2 — 2. him—abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre ( :-), as if everyone must know whom she means, the one chief object of her desire (Psalms 73:25; Matthew 13:44-46; Philippians 3:7; Philippians 3:8). kiss—the token of peace from the Prince of Peace (Philippians 3:8- :); "our Peace" (Psalms 85:10; Colossians 1:21; Ephesians 2:14). of his mouth—marking the tenderest affection. For a king to

Song of Solomon 1:5 — 5. black—namely, "as the tents of Kedar," equivalent to blackness ( :-). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petræa) cover their tents (contrasted with the splendid state tent in which the King

Song of Solomon 3:6 — intercession. Balaam, the last representative of patriarchism, was required to curse the Jewish Church, just as it afterwards would not succumb to Christianity without a struggle (Exodus 14:20- :), but he had to bless in language like that here (Numbers 24:5; Numbers 24:6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to "His bed," Song of Solomon 3:7; John 1:14, "dwelt," Greek "tabernacled," John 1:14- :) ascends into heaven (John 1:14- :); also

Song of Solomon 4:1 — 1. Contrast with the bride's state by nature (Isaiah 1:6) her state by grace (Isaiah 1:6- :), "perfect through His comeliness put upon her" (Ezekiel 16:14; John 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (John 5:44; Revelation 4:10; Revelation 4:11). Seven features of beauty are specified (Revelation 4:11- :) ("lips" and "speech" are but

Isaiah 40:3 — there were the hearers who are ordered to prepare the way of the Lord, and there was to be the coming of the Lord [BENGEL]. John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Malachi 4:5; Malachi 4:6 ("before the great and dreadful day of the Lord"), proves. Malachi 4:6- : (compare Acts 3:21) implies that John is not exclusively meant; and that though in one sense Elias has come, in another he is yet to come. John was the figurative

Ezekiel 18:1-32 — llegado a ser tan comunes como para tomar la forma de un proverbio. El pecado de Adán en comer la fruta prohibida, visitado sobre sus descendientes, parece haber sugerido la forma peculiar; notada también por Jeremias 31:29; y explicada en Lamentaciones 5:7, “Nuestros padres pecaron, y son muertos; nosotros llevamos sus castigos.” Ellos quieren decir por “los hijos” ellos mismos, como si fuesen inocentes, mientras que estaban lejos de serlo. La reforma parcial efectuada después del reinado malvado de

Daniel 5:2 — father Nebuchadnezzar—that is, his forefather. So "Jesus . . . the son of David, the son of Abraham" ( :-). Daniel does not say that the other kings mentioned in other writers did not reign between Belshazzar and Nebuchadnezzar, namely, Evil-merodach (Jeremiah 52:31), Neriglissar, his brother-in-law, and Laborasoarchod (nine months). BEROSUS makes Nabonidus, the last king, to have been one of the people, raised to the throne by an insurrection. As the inscriptions show that Belshazzar was distinct from, and

Amos 1:3 — follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Exodus 20:5; Proverbs 30:15; Proverbs 30:18; Proverbs 30:21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ecclesiastes 11:2). There may be also a reference

Zechariah 3:7 — 7. God's choice of Jerusalem (Zechariah 3:2) was unto its sanctification (John 15:16; Romans 8:29); hence the charge here which connects the promised blessing with obedience. my charge—the ordinances, ritual and moral (Numbers 3:28; Numbers 3:31; Numbers 3:32; Numbers 3:38; Joshua 1:7-9; 1 Kings 2:3; Ezekiel 44:16). judge my house—Thou shalt

Matthew 1:1 — 1. The book of the generation—an expression purely Jewish; meaning, "table of the genealogy." In Genesis 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses. of Jesus Christ—For the meaning of these glorious words, see on Genesis 5:1- :; Matthew 1:21. "Jesus," the

Matthew 9:9 — lake, which he collected. (See on :-). and he saith unto him, Follow me—Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he—"left all" (Luke 5:28), "arose and followed him." The Feast (Luke 5:28- :).

John 21:1-25 — indica que después de su resurrección, él no se mostraba sino ocasional e inesperadamente, y de manera sobrenatural, mas real y corporalmente. Natanael—Véase la nota acerca de Mateo 10:3. 3-6. Díceles Simón: A pescar voy—Véase la nota acerca de Lucas 5:11. aquella noche no cogieron nada—como cuando la primera pesca milagrosa (véase la nota acerca de Lucas 5:5); sin duda así dispuesto por Dios para que el milagro los impresionara tanto más por el contraste. El mismo principio se ve en operación durante

2 Corinthians 1:1-24 — circular. Por lo tanto, aquí no dice todas las iglesias, sino “todos los santos”. 3. Esta acción de gracias por su reciente liberación granjea el recibimiento favorable por parte de ellos de sus razones por no haber cumplido su promesa de visitarlos (vv. 15-24): Padre de misericordias—es decir, el MANANTIAL de todas las misericordias (cf. Santiago 1:17; Romanos 12:1). consolación—que nace de sus “misericordias” experimentadas. Como verdadero hombre de fe, menciona “misericordias” y “consolación”, antes

Galatians 1:19 — (Acts 9:32), went on a circuit through Judea. James, the Lord's brother—This designation, to distinguish him from James the son of Zebedee, was appropriate while that apostle was alive. But before Paul's second visit to Jerusalem (Galatians 2:1; Acts 15:1-4), he had been beheaded by Herod (Acts 12:2). Accordingly, in the subsequent mention of James here (Galatians 2:9; Galatians 2:12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James

Philippians 2:7 — being made in the likeness of men." The two latter clauses (there being no conjunctions, "and . . . and," in the Greek) expresses in what Christ's "emptying of Himself" consists, namely, in "taking the form of a servant" (see on :-; compare Exodus 21:5; Exodus 21:6; Psalms 40:6, proving that it was at the time when He assumed a body, He took "the form of a servant"), and in order to explain how He took "the form of a servant," there is added, by "being made in the likeness of men." His subjection

Philippians 4:3 — 3. And—Greek, "Yea." true yoke-fellow—yoked with me in the same Gospel yoke (Matthew 11:29; Matthew 11:30; compare 1 Timothy 5:17; 1 Timothy 5:18). Either Timothy, Silas (Acts 15:40; Acts 16:19, at Philippi), or the chief bishop of Philippi. Or else the Greek, "Sunzugus," or "Synzygus," is a proper name: "Who art truly, as thy name means, a yoke-fellow." Certainly not Paul's

1 Timothy 1:20 — Hymenaeus—There is no difficulty in supposing him to be the Hymenæus of :-. Though "delivered over to Satan" (the lord of all outside the Church, Acts 26:18, and the executor of wrath, when judicially allowed by God, on the disobedient, 1 Corinthians 5:5; 2 Corinthians 12:7), he probably was restored to the Church subsequently, and again troubled it. Paul, as an apostle, though distant at Rome pronounced the sentence to be executed at Ephesus, involving, probably, the excommunication of the offenders

2 Timothy 4:8 — immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [BENGEL]. crown—a crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wrestling, running, c. (compare 1 Peter 5:4 Revelation 2:10). of righteousness—The reward is in recognition of righteousness wrought in Paul by God's Spirit; the crown is prepared for the righteous; but it is a crown which consists in righteousness. Righteousness will be its own reward (Revelation

Revelation 4:1-11 — CAPITULO 4 LA VISION DEL TRONO DE DIOS EN EL CIELO; LOS VEINTICUATRO ANCIANOS; LOS CUATRO SERES VIVIENTES. Aquí principia propiamente la Revelación; en primer lugar los capíutlos 4 y 5 nos ponen delante el escenario celestial de las visiones sucesivas, y a Dios en su trono, como el Dios del pacto de su Iglesia, el Revelador de ellas a su apóstol por medio de Jesucristo. La primera porción grande comprende la apertura de los sellos