Bible Commentaries

Job 30:1-31 — CAPITULO 30 1. los más mozos—no sus tres amigos (15:10; 32:4, 6, 7). Una descripción general: 1-8, los más bajos de la gente se mofan de él; 9-15, la mofa misma. Anteriormente los ancianos se ponían de pie ante mí (29:8). Ahora no solamente mis inferiores en edad, los que me deben reverencia ( Levítico

Psalms 113:1-9 — los judíos usaban este Salmo y los 114 a 118 en sus grandes fiestas, y los llamaban el Hallel Mayor, o himno mayor. 1-3. Las repeticiones enfáticas denotan sinceridad y celo. siervos—es decir, todo el pueblo de Dios. nombre de Jehová—sus perfecciones (5:11; 111:9). desde el nacimiento, etc.—en todo el mundo. 4-6. La exaltación de Dios engrandece su condescendencia; 7, 8. que se ilustra cada vez que eleva al pobre y menesteroso a un puesto de honor (cf. 1 Samuel 2:8; Salmo 44:26). 9. Cf. 1 Samuel

Psalms 129:1-8 — enemigos, está confiado en su favor que se verificará en la derrota de aquéllos, en el futuro. puede decir ahora Israel—o bien, diga ahora, etc.; diga pues; oh, dejad que diga (124:1). La juventud de Israel fué la estada en Egipto (Jeremias 2:2; Oseas 2:15). no prevalecieron—no pudieron realizar su propósito en mi contra ( Oseas 13:4). 3, 4. La aradura es una figura del azote o castigo, toda suerte del cual es adecuadamente representada por la inflicción del severo castigo físico. las coyundas—con las

Psalms 13:1-6 — ojos—Obscurecidos y debilitados, lo que da a entender la muerte cercana (cf. 1 Samuel 14:27; Salmo 6:7; Salmo 38:10). 4. se alegrarán—Mejor, no se alegren, como celebrando triunfo, resbalar—sea movido, arrojado de una posición firme (Salmo 10:6). 5, 6. A la confianza sigue el regocijo por la liberación que Dios efectúa y, en lugar de sus enemigos, es él quien puede entonar cántico de triunfo.

Psalms 43:1-5 — Salmo 43 Salvo por la repetición del estribillo, no hay buena razón justificada por qué suponer que éste sea parte del salmo anterior, aunque su objeto es el mismo. Siempre estuvo separado. 1. júzgame—o bien, vindícame (10:18). aboga—(35:1.) gente impía—ni en carácter ni en condición, objetos del favor divino (cf. el Salmo 4:3). 2. Dios de mi fortaleza—en virtud de la relación pactada (Salmo 18:1). desechado—con desdén. por la opresión—en tales circunstancias de opresión 3. tu luz—como

Hosea 4:1-19 — a la muerte de Jeroboam; por eso no hay mención de rey ni de familia real; en el v. 2 se especifican matanzas y otros males comunes de una guerra civil. 1. Israel—las diez tribus. Jehová pleitea—motivo de acusación judicial ( Isaías 1:18; Jeremias 25:31; Miqueas 6:2). ni conocimiento de Dios—mostrado en la práctica (Jeremias 22:16). 2. prevalecieron—Sobrepasan todas las restricciones. sangres se tocaron con sangres—Un acto de matanza sigue a otro sin ningún intervalo (véase 2 Reyes 15:8, 2 Reyes

Hosea 5:1-15 — CAPITULO 5 LOS JUICIOS DE DIOS SOBRE LOS SACERDOTES, PUEBLO Y PRINCIPES DE ISRAEL A CAUSA DE SUS PECADOS. Judá también culpable, será castigado; tampoco lo salvarán los asirios, cuyo socorro buscaron ambos: los juicios, cuando menos, los llevarán al arrepentimiento.

Zephaniah 2:1-15 — con ser celosos por las ceremonias externas. buscad mansedumbre—no murmurando perversamente contra los tratos de Dios, sino sometiéndoos pacientemente a los mismos y esperando serenamente la liberación. quizás seréis guardados—( Isaías 26:20; Amós 5:6.) Esta frase no indica duda de la liberación de los justos, sino que expresa la dificultad de la misma, tanto para que los impíos vean la certeza de su condena, como para que los justos aprecien más la gracia de Dios en su caso ( 1 Pedro 4:17). (Calvino.)

Acts 24:11 — 11. thou mayest understand—canst easily learn. that there are yet but twelve days since I went up to Jerusalem—namely, 1. The day of his arrival in Jerusalem ( :-); 2. The interview with James ( :-); 3. The assumption of the vow ( :-); 4, 5, 6. Continuance of the vow, interrupted by the arrest (Acts 21:27, c.) 7. Arrest of Paul (Acts 21:27); 8. Paul before the Sanhedrim (Acts 22:30; Acts 23:1-10); 9. Conspiracy of the Jews and defeat of it (Acts 23:1-44.23.10- :), and despatch of Paul

Romans 4:17 — 17. As it is written, &c.— (Genesis 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis. before—that is, "in the reckoning of." him whom he believed—that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father

Romans 5:4 — experience—"proof." hope—"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God (Romans 5:1); next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by

1 Corinthians 3:12 — teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost (1 Peter 1:7; compare 1 Corinthians 4:12). On the other hand, the lightest straw feeds the fire [BENGEL] (Matthew 5:19).

2 Corinthians 1:19 — 19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare 1 Samuel 15:29; Malachi 3:6). by me . . . Silvanus and Timotheus—The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas (Malachi 3:6- :; compare 1 Peter 5:12). in him was yea—Greek, "is

2 Thessalonians 3:2 — Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see 1 Thessalonians 2:15; 1 Thessalonians 2:16. have not faith—or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (1 Thessalonians 1:5; 1 Thessalonians 1:6), might

1 Timothy 3:1 — world generally a desirable and "good work." desire—literally, "stretch one's self forward to grasp"; "aim at": a distinct Greek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when asked (1 Corinthians 16:15). This is utterly distinct from ambitious desires after office in the Church. (1 Corinthians 16:15- :). bishop—overseer: as yet identical with "presbyter" (Acts 20:17; Acts 20:28; Titus 1:5-7). good work—literally, "honorable work." Not the honor

Titus 1:15 — 15. all things—external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" ( :-), which forbade certain things as if impure intrinsically. "To

Titus 2:9 — complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Ephesians 6:5-8; Colossians 3:22; 1 Timothy 6:1; 1 Timothy 6:2; 1 Peter 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who

Revelation 12:17 — 13:7) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (Revelation 12:5), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's

Revelation 2:5 — 5. whence—from what a height. do the first works—the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." I will come—Greek, "I am coming"

Revelation 4:2 — is introduced, Revelation 1:4- :, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Revelation 1:4- :, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Revelation 5:7, as in Daniel 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.