Bible Commentaries

Genesis 38:1-30 — costumbre que más tarde fué incorporada entre las leyes de Moisés, de que cuando muriera un esposo dejando una viuda, su hermano que le seguía, había de casarse con ella, y la prole, si la había, había de ser heredera del finado (comp. Deuteronomio 25:5). 12. Judá … subía a los trasquiladores de sus ovejas—Esta época, que aparece en Palestina hacia fines de marzo, se pasaba entre una algarabía más grande que de ordinario y los señores más opulentos convidaban a sus amigos, como también regalaban

Psalms 42:1-11 — judíos en el santuario. 3. ¿Dónde está tu Dios?—Insinúa que le había desamparado Dios (Salmo 3:2; Salmo 22:8; 2 Samuel 16:7). 4. Acordaréme—La memoria de este tiempo de aflicción dará mayor fervor a los privilegios del culto, cuando sean recobrados. 5. Por tanto reprende su alma desalentada, y se reconforta en la seguridad de su esperanza. saludes—socorro. presencia—rostro (cf. el Salmo 4:6; el 16:11; Números 6:25). 6. El abatimiento expresado de nuevo por tanto—es decir, no hallando consuelo en

Ezekiel 23:1-49 — culto de Bethel, en Samaria, fué de la invención de ella, no del establecimiento de Dios; el culto en el templo de Jerusalén fué expresamente establecido por Jehová, quien “moraba” allí, “asentando su tabernáculo entre el pueblo como suyo” ( Éxodo 25:8; Levítico 26:11; Josué 22:19; Salmo 76:2). la mayor—Se llama “mayor” a Samaría, porque ella precedió a Judá en su apostasía y su castigo. las cuales fueron mías—previo a su apostasía bajo Jeroboam, Samaría (Israel, o las diez tribus), igualmente

Nahum 3:1-19 — hechizos—( Isaías 47:9, Isaías 47:12.) Aludiendo a los encantamientos amorosos con que las rameras tratan de enloquecer y engañar a los jóvenes; lo que corresponde a las sutiles maquinaciones por las cuales los asirios atraían hacia sí a las naciones. 5. descubriré tus faldas en tu cara—es decir, descubriré tu desnudez, con alzar tus faldas hasta tu cara (el insulto más grande posible), levantándotelas arriba de la cabeza (Jeremias 13:22; Ezequiel 16:37). Yo te trataré a ti, no como a una dama, sino

Malachi 4:6 — Judea when it rejected Messiah at His first advent, though He brought blessings (Malachi 3:4- :) to those who accepted Him (Malachi 3:4- :). Many were delivered from the common destruction of the nation through John's preaching (Romans 9:29; Romans 11:5). It will prove so to the disobedient at His second advent, though He comes to be glorified in His saints (2 Thessalonians 1:6-10). curse—Hebrew, Cherem, "a ban"; the fearful term applied by the Jews to the extermination of the guilty Canaanites. Under

Matthew 5:18 — subject in connection with which it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Leviticus 18:1-5; Leviticus 19:37; Leviticus 26:1-4; Leviticus 26:13-16, c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words—"I say unto you" (Matthew 3:9) —are compared with those

Acts 16:40 — his movements in connection with Paul, by the change of a pronoun, or the unconscious variation of his style. In the seventeenth chapter the narrative is again in the third person, and the pronoun is not changed to the second till we come to Acts 20:5. The modesty with which Luke leaves out all mention of his own labors need hardly be pointed out. We shall trace him again when he rejoins Paul in the same neighborhood. His vocation as a physician may have brought him into connection with these contiguous

Romans 2:28 — in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (Ecclesiastes 8:11- :). (3) "The law written on the heart" (Romans 2:14; Romans 2:15) —or the Ethics of Natural Theology—may be said to be the one deep foundation on which all revealed religion reposes; and see on Romans 2:15- :, where we have what we may call its other foundation—the Physics and Metaphysics of Natural Theology. The

Romans 9:5 — 5. Whose are the fathers—here, probably, the three great fathers of the covenant—Abraham, Isaac, and Jacob—by whom God condescended to name Himself (Exodus 8:6; Exodus 8:13; Luke 20:37). and—most exalted privilege of all, and as such, reserved to the

1 Corinthians 16:19 — Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Acts 18:2; Acts 18:18; Acts 18:19; Acts 18:26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Romans 16:3; Romans 16:5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Romans 16:3; Romans 16:4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Acts 18:24-26). In 1 Corinthians

Ephesians 3:15 — 15. the whole family—ALFORD, MIDDLETON, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [THEOPHYLACT, Æcumenius, in SUICER, 2.633], the apostle thus being supposed to imply that God, in His relation

2 Timothy 1:8 — ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner. be thou partaker—with me. of the gospel—rather, as Greek, "for the Gospel," that is, suffered for the Gospel (2 Timothy 2:3-5; Philemon 1:13). according to the power of God—exhibited in having saved and called us (Philemon 1:13- :). God who has done the greater act of power (that is, saved us), will surely do the less (carry us safe through afflictions borne for the Gospel).

Hebrews 12:1 — the Greco-Macedonian empire, which introduced such Greek usages as national games. The "witnesses" answer to the spectators pressing round to see the competitors in their contest for the prize (Philippians 3:14). Those "witnessed of" (Greek, Hebrews 11:5; Hebrews 11:39) become in their turn "witnesses" in a twofold way: (1) attesting by their own case the faithfulness of God to His people [ALFORD] (Hebrews 6:12), some of them martyrs in the modern sense; (2) witnessing our struggle of faith; however,

Hebrews 13:20 — 20. Concluding prayer. God of peace—So Paul, Romans 15:33; Romans 16:20; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2 Thessalonians 3:16. The Judaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (2 Thessalonians 3:16- :), and of alienation

Hebrews 6:5 — 5. tasted the good word of God—distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God

Hebrews 9:28 — 28. Christ—Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did. once offered—not "often," Hebrews 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die

1 Peter 5:10 — called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ. by—Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1 Peter 5:9; John 16:33). after that ye have suffered—Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling. a while—short and inconsiderable, as compared with the glory. perfect, c.—The two oldest manuscripts,

2 Peter 2:1 — as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1 John 4:3). bring upon themselves—compare "God bringing in the flood upon the world," 2 Peter 2:5. Man brings upon himself the vengeance which God brings upon him. swift—swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Judges 1:11, which

Revelation 5:1 — 1. in, c.—Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in Revelation 5:3 [ALFORD]. book—rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (Revelation 22:18). The roll, or book,

Revelation 8:1 — repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Revelation 8:5; Revelation 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Revelation 11:19- :. The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the