Bible Commentaries

Exodus 28:2 — 2-5. holy garments—No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Ezekiel 44:19). for glory

Job 29:1-25 — Aplicado a la juventud, por cuanto los orientales principiaban el año con el otoño, la estación más templada en el este. secreto de Dios—Cuando la íntima amistad de Dios reposaba sobre mi tienda ( Proverbios 3:32 : Salmo 31:20; Génesis 18:17; Juan 15:15). El hebreo muchas veces significa un diván para deliberación. 6. manteca—(con leche VM.) Más bien, la nata, lit., leche espesa. Por dondequiera que dirigía mis pasos me fluían abundantemente la leche y la miel. Figura de la vida pastoril. No quiere

Psalms 104:1-35 — mueve (cf. el Salmo 18:10; Amós 9:6). 4. Este v. lo cita Pablo ( Hebreos 1:7) para expresar la posición subordinada de los ángeles; es decir, no son sino mensajeros como otras agencias materiales. espíritus—lit., vientos. fuego flameante—( Hebreos 105:32) siendo así llamados aquí. 5. La tierra está firmemente puesta por su poder. 6-9. Estos vv. describen las maravillas del diluvio más bien que la creación ( Génesis 7:19; 2 Pedro 3:5). El método de Dios de hacer cesar el diluvio y el reflujo de

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

Proverbs 19:1-29 — CAPITULO 19 1. (Cf. el cap. 28:6.) “Rico” por “fatuo” aquí. La integridad es mejor que las riquezas (caps. 15:16, 17; 16:8). 2. La segunda oración ilustra a la primera. La precipitación, que resulta de la ignorancia, trae consecuencias funestas. 3. tuerce—lo desvía de lo justo (cap. 13:6; Santiago 1:13); y culpa a Dios por su fracaso. 4. (Cf. el cap. 14:20).

Isaiah 35:1-10 — seco, sin manantiales. Con lo que se significa un desierto moral. A causa del castigo infligido al enemigo de acuerdo con la precedente profecía, es probable que en las bendiciones expuestas en este capítulo estén incluídas las causas del gozo (cap. 55:12). la rosa—mejor, el cólquico, una flor otoñal, con raíces bulbosas; así la versión siríaca. 2. la gloria del Líbano—su ornamento, esto es, sus cedros. (cap. 10:34). la hermosura de Carmel—esto es, su belleza. Sarón—famoso por su fertilidad. verán

Jeremiah 8:1-22 — impasibles de su deshonra. amaron … sirvieron … y en pos de quienes anduvieron … se encorvaron—las palabras se acumulan, como si no se hubiese dicho bastante acerca del loco fervor de su idolátrico culto tributado a los cuerpos celestes ( 2 Reyes 23:5). ni enterrados—(cap. 22:19). muladar—(cap. 9:22; Salmo 83:10). 3. Los sobrevivientes lo pasarán peor aún que los muertos ( Job 3:21; Apocalipsis 9:6). en todos los lugares … arrojaré—“en todos los lugares a donde conduciré a los que queden” [Maurer].

Habakkuk overview — this. EUSEBIUS [Ecclesiastical History, 7.29] states that in his time Habakkuk's tomb was shown at Celia in Palestine. The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 B.C. (2 Kings 24:1; 2 Chronicles 36:6; Jeremiah 46:2; Jeremiah 36:9). And Habakkuk (Habakkuk 1:5; Habakkuk 1:6, c.) speaks of the Chaldeans as about to invade Judah, but not as having actually done so. In the second chapter he proceeds to comfort his

Matthew 27:52 — 52. And the graves were opened; and many bodies of the saints which slept arose—These sleeping saints (see on :-) were Old Testament believers, who—according to the usual punctuation in our version—were quickened into resurrection life at the moment

Deuteronomy 14:1-29 — EL PUEBLO DE DIOS NO DEBERIA DESFIGURARSE CON EL LUTO. 1. no os sajaréis … por muerto—Era práctica común de idólatras, tanto en ocasiones ceremoniosas de su culto ( 1 Reyes 18:28) como en los velorios y entierros (comp. Jeremias 16:6; Jeremias 41:5), la de hacer incisiones espantosas en sus caras y otras partes de su cuerpo, con las uñas o con instrumentos cortantes. El acto de raparse entre las cejas era otra costumbre pagana en honor de los muertos (véase sobre Levítico 19:27; Levítico 21:5).

Romans 12:1 — unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (1 Thessalonians 5:23; 1 Thessalonians 5:24). a living sacrifice—in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims

1 Corinthians 16:10 — make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2 Corinthians 7:6; 2 Corinthians 7:7). without fear—Referring perhaps to a nervous timidity in Timothy's character (1 Timothy 3:15; 1 Timothy 5:22; 1 Timothy 5:24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

2 Corinthians 5:19 — God's side (John 14:10- :). The change therefore now to be effected must be on the part of offending man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Romans 5:10; Romans 5:11). ("We have received the atonement" [Greek, reconciliation], cannot mean "We have received the laying aside of our own enmity"). Compare Romans 3:24; Romans 3:25. the world—all men (Colossians 1:20; 1 John 2:2). The manner of the reconciling

Ephesians 4:4 — 4. In the apostle's creed, the article as to THE CHURCH properly follows that as to THE HOLY GHOST. To the Trinity naturally is annexed the Church, as the house to its tenant, to God His temple, the state to its founder [AUGUSTINE, Enchiridion, c. 15]. There is yet to be a Church, not merely potentially, but actually catholic or world-wide; then the Church and the world will be co-extensive. Rome falls into inextricable error by setting up a mere man as a visible head, antedating that consummation which

1 Timothy 4:3 — 3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Titus 1:14; Titus 1:15) [WIESINGER]. By a spurious spiritualism (Titus 1:15- :), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Titus 1:15- : (compare 1 Corinthians 7:8; 1 Corinthians 7:26; 1 Corinthians

Hebrews 13:1-25 — toda la vida, como Jacob; otro en la juventud, como José; otro siendo adulto, como Job; otro en la vejez” [Bengel]. 4. Honroso es—el verbo en griego es tácito, es o sea. Tradúzcase: “Sea (tenido por) honroso el matrimonio en todos”; así como en el v. 5 es también una exhortación. en todos—“en el caso de todos los hombres”; “entre todos”. “Para evitar la fornicación. CADA HOMBRE tenga su propia mujer” ( 1 Corintios 7:2). El judaísmo y el gnosticismo juntos habían pronto de arrojar descrédito sobre

1 John 2:16 — us. Satan tried this temptation on Christ when he showed Him the kingdoms of the world in a moment. By the lust of the eyes David (2 Samuel 11:2) and Achan fell (Joshua 7:21). Compare David's prayer, Psalms 119:37; Job's resolve, Psalms 31:1; Matthew 5:28. The only good of worldly riches to the possessor is the beholding them with the eyes. Compare Matthew 5:28- :, "I must go and SEE it." pride of life—literally, "arrogant assumption": vainglorious display. Pride was Satan's sin whereby he fell

Revelation 14:13 — them in as the harvest ripe for garner. Yea, saith the Spirit—The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Revelation 2:7; Revelation 22:17; and in the saints, 2 Corinthians 5:5; 1 Peter 4:14). All "God's promises in Christ are yea" (1 Peter 4:14- :). unto me—omitted in A, B, C, Vulgate, Syriac, and Coptic. that they may—The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the

Revelation 17:12 — duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (Revelation 11:2; Revelation 11:3; Revelation 13:5). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who

Revelation 20:5 — 5. But—B, Coptic, and ANDREAS read, "and." A and Vulgate omit it. again—A, B, Vulgate, Coptic, and ANDREAS omit it. "Lived" is used for lived again, as in :-. John saw them not only when restored to life, but when in the act of reviving [BENGEL]. first