Bible Commentaries

1 Kings 12:26 — to manifest Himself as at Jerusalem (Genesis 32:1-32; 2 Kings 2:2). The latter place was the most frequented—for the words (2 Kings 2:2- :) should be rendered, "the people even to Dan went to worship before the one" (Jeremiah 48:13; Amos 4:4; Amos 4:5; Amos 5:5; Hosea 5:8; Hosea 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth

1 Kings 12:32 — to manifest Himself as at Jerusalem (Genesis 32:1-32; 2 Kings 2:2). The latter place was the most frequented—for the words (2 Kings 2:2- :) should be rendered, "the people even to Dan went to worship before the one" (Jeremiah 48:13; Amos 4:4; Amos 4:5; Amos 5:5; Hosea 5:8; Hosea 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth

Psalms 108:1-13 — Salmo 108 Este Salmo está compuesto, parte (vv. 1-5) del Salmo 57:7, y parte (vv. 6-12) del Salmo 60:5. Las variaciones son verbales y triviales, con excepción del v. 9, “Regocijaréme sobre Palestina (Filistea)”, difiere del Salmo 60:8, cuya interpretación confirma. Su tono del todo triunfante puede sugerir que fué preparado por David—omitiendo las porciones quejumbrosas comunes de otros salmos—, como conmemorativo de los favores de Dios en las victorias de su pueblo.

Psalms 53:1-6 — Salmo 53 Sobre Mahalath—(cf. título el del Salmo 88). Por qué esta repetición del Salmo 14, es dada, no sabemos. 1-4. con unas pocas variaciones, corresponden al Salmo 14:1. 5. En vez de la seguridad de la presencia de Dios con los piadosos, y de una queja contra los malos, el Salmo 14:5 manifiesta la ruina de éstos, cuyos bienes “también son derramados” (cf. el Salmo 141:7), porque habían rechazado a Dios con escarnio.

Isaiah 61:1 — credentials in preaching ( :-). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb ( :-), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Isaiah 11:2; John 1:32; John 3:34; Psalms 45:7; with which compare 1 Kings 1:39; 1 Kings 1:40; 1 Kings 19:16; Exodus 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings—as the word "gospel" means. the meek—rather, "the poor," as Luke 4:18 has it; that is, those afflicted

Isaiah 66:15 — 15. (Isaiah 9:5; Psalms 50:3; Habakkuk 3:5; 2 Thessalonians 1:8; 2 Peter 3:7). chariots . . . whirlwind— (Jeremiah 4:13). render—as the Hebrew elsewhere (Job 9:13; Psalms 78:38) means to "allay" or "stay wrath." MAURER translates it so here: He stays His anger with nothing but fury," c. nothing short of pouring out all His fiery fury will satisfy His wrath. fury—"burning heat" [LOWTH], to which the parallel, "flames of fire," answers.

Jeremiah 49:28 — 28. Kedar—son of Ishmael ( :-). The Kedarenes led a wandering predatory life in Arabia-Petræa, as the Bedouin Arabs (2 Chronicles 21:16; 2 Chronicles 21:17; Psalms 120:5). Kedar means "blackness" (Psalms 120:5- :). Hazor—not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik. men of the east—Kedar and Hazor were east of Judea (Judges 6:3; Job 1:3).

Jeremiah 6:22 — 22. north . . . sides of the earth—The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, see on :-) of the earth. The Chaldees are meant (Jeremiah 1:15; Jeremiah 5:15). It is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turn to themselves by Jehovah (Jeremiah 5:15- :).

Ezekiel 37:9 — 9. wind—rather, the spirit of life or life-breath (Margin). For it is distinct from "the four winds" from which it is summoned. from the four winds—implying that Israel is to be gathered from the four quarters of the earth (Isaiah 43:5; Isaiah 43:6; Jeremiah 31:8), even as they were "scattered into all the winds" (Ezekiel 5:10; Ezekiel 12:14; Ezekiel 17:21; compare Revelation 7:1; Revelation 7:4).

Micah 6:1-16 — ACTOS DE BONDAD DESDE TIEMPOS PRIMITIVOS: DIOS REQUIERE DE ELLOS NO TANTO SACRIFICIOS COMO LA PIEDAD VERDADERA Y LA JUSTICIA: LAS IMPIEDADES DE ISRAEL Y EL PROXIMO CASTIGO. 1. pleitea—Jehová demanda que Israel pleitee con él en controversia. El cap. 5:11-13 ha sugerido la transición de aquellos tiempos felices descriptos en los caps. 4 y 5, a los tiempos y pueblos degenerados del mismo profeta. con los montes—más bien, “ante los montes;” personificados como si fuesen testigos (véase 1:2; Deuteronomio

Malachi 4:5 — 5. I send you Elijah—as a means towards your "remembering the law" ( :-). the prophet—emphatical; not "the Tishbite"; for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah

John 2:4 — 4, 5. Woman—no term of disrespect in the language of that day ( :-). what . . . to do with thee—that is, "In my Father's business I have to do with Him only." It was a gentle rebuke for officious interference, entering a region from which all creatures were excluded (compare Acts 4:19; Acts 4:20). mine hour, c.—hinting that He would do something, but at His own time and so she understood it (John 2:5).

John 5:25 — 25-29. The hour cometh—in its whole fulness, at Pentecost. and now is—in its beginnings. the dead—the spiritually dead, as is clear from :-. Here He rises from the calmer phrase "hearing his word" (John 5:24), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power. shall live—in the sense of John 5:24.

Romans 5:18 — [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"—(So BEZA, GROTIUS, FERME, MEYER, DE WETTE, ALFORD, Revised Version). In this case, the apostle, resuming the statement of Romans 5:12, expresses it in a more concentrated and vivid form—suggested no doubt by the expression in Romans 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render

1 Corinthians 16:8 — 8. at Ephesus—whence Paul writes this Epistle. Compare :-, "Asia," wherein Ephesus was. until Pentecost—He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Acts 19:21; Acts 19:22). Combined with 1 Corinthians 5:7; 1 Corinthians 5:8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

Galatians 5:8 — 8. This persuasion—Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" ( :-). This persuasion which ye have obeyed. cometh not of—that is "from." Does not emanate from Him, but from an enemy. that calleth you— (Galatians 5:13; Galatians 1:6; Philippians 3:14; 1 Thessalonians 5:24). The calling is the rule of the whole race [BENGEL].

Ephesians 2:14 — the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Ephesians 2:15; Isaiah 9:5; Isaiah 9:6; Isaiah 53:5; Micah 5:5; Colossians 1:20). His title, "Shiloh," means the same (Genesis 49:10). the middle wall of partition—Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was

1 Thessalonians 2:9 — travail—The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [GROTIUS]. ZANCHIUS refers the former to spiritual (see 1 Thessalonians 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 1 Thessalonians 3:5- :) and travail" (hard labor, toil). for—omitted in the oldest manuscripts. labouring—Greek, "working," namely, at tent-making (1 Thessalonians

1 Timothy 1:14 — 14. And—Greek, "But." Not only so (was mercy shown me), but the grace—by which "I obtained mercy" (1 Timothy 1:13). was exceeding abundant—Greek, "superabounded." Where sin abounded, grace did much more abound" (Romans 5:20). with faith—accompanied with faith, the opposite of "unbelief" (Romans 5:20- :). love—in contrast to "a blasphemer, persecutor, and injurious." which is in Christ—as its element and home [ALFORD]: here as its source whence it flows to us.

Revelation 11:5 — 5. will hurt—Greek, "wishes," or "desires to hurt them." fire . . . devoureth—(Compare Jeremiah 5:14; Jeremiah 23:29). out of their mouth—not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies. if any man will hurt them—twice repeated, to mark the immediate certainty of the accomplishment. in this manner—so in like manner as he tries to hurt them (compare Jeremiah 23:29- :). Retribution in kind.