Bible Commentaries

Psalms 30:1-12 — Aunque la frase “dedicación de la casa de David” es en el hebreo una forma no usual, sin embargo es igualmente raro desconectar el nombre del autor y la composición. Como una “dedicación de la casa de David” (tal cual está ordenada, Deuteronomio 20:5), el alcance del Salmo bien corresponde al estado de sosiego y de meditación sobre las pasadas pruebas del autor, propio de tal ocasión ( 2 Samuel 5:11; 2 Samuel 7:2). Porque, principiando con una celebración del favor libertador de Dios, en la que

Proverbs 2:1-22 — CAPITULO 2 Se intima a los hombres a que busquen la sabiduría, porque ella enseña aquellos principios por los cuales pueden obtener la dirección de Dios y evitar la compañía e influencia de los impíos, cuya conducta perniciosa se describe. 1-5. Son necesarias la diligencia en el oír y la oración para conseguir el gran principio de la piedad, el temor de Dios. 1. guardares—como un depósito (cf. el cap. 7:1). 2. Escucha tú con atención y reflexión seriamente (cf. el cap. 1:24; Salmo 130:2).

Song of Solomon 6:1-13 — crucifixión y entierro de Jesucristo, José de Arimatea, y Nicodemo, y otros, se unieron con los discípulos declarados. Al hablar la novia cerca de Jesucristo, hace bien no sólo a su propia alma, sino también a otros (nota del cap. 1:4; Malaquías 3:16; Mateo 5:14). Cf. el empleo ambiguo de palabras similares ( Mateo 2:8). 2. descendió—Jerusalén estaba sobre una colina (corresponde a su elevación moral), y los huertos estaban a cierta distancia abajo en los valles. eras de … aromas—(bálsamo) que él mismo

Isaiah 30:10 — 10. (Micah 2:6; Micah 2:11; Micah 3:5). See not—as you now do, foretelling misfortune. Prophesy not . . . right things—Not that they avowedly requested this, but their conduct virtually expressed it. No man, professedly, wished to be deceived; but many seek a kind of teaching which is

Isaiah 47:6 — 6. reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (Isaiah 10:5; Jeremiah 50:17; Jeremiah 51:33; Zechariah 1:15). polluted my inheritance— (Isaiah 43:28). the ancient—Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (Lamentations 4:16; Lamentations 5:12) [ROSENMULLER]. Or, "the ancient"

Isaiah 47:8 — 8. given to pleasures—(See on Isaiah 47:4). In no city were there so many incentives to licentiousness. I am . . . none . . . beside me— (Isaiah 47:10). Language of arrogance in man's mouth; fitting for God alone (Isaiah 47:10- :). See Isaiah 5:8, latter part. widow . . . loss of children—A state, represented as a female, when it has fallen is called a widow, because its king is no more; and childless, because it has no inhabitants; they having been carried off as captives (Isaiah 23:4; Isaiah

Isaiah 52:5 — 5. what have I here—that is, what am I called on to do? The fact "that My people is taken away (into captivity; Isaiah 49:24; Isaiah 49:25) for naught" (by gratuitous oppression, Isaiah 49:25- :; also Isaiah 52:3, and see on Isaiah 52:5) demands My interposition.

Isaiah 62:5 — 5. thy sons—rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," that is, God; for in the parallel clause, and in Isaiah 62:4, God is implied as being "married" to her; whereas her "sons" could hardly be said

Jeremiah 2:5 — 5. iniquity—wrong done to them (Isaiah 5:4; Micah 6:3; compare Deuteronomy 32:4). walked after vanity—contrasted with "walkest after me in the wilderness" (Jeremiah 2:2): then I was their guide in the barren desert; now they take idols as their guides.

Jeremiah 31:22 — 22. go about—namely, after human helps (Jeremiah 2:18; Jeremiah 2:23; Jeremiah 2:36). Why not return immediately to me? MAURER translates, as in Song of Solomon 5:6, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word

Daniel 1:17 — 17. God gave them knowledge— (Exodus 31:2; Exodus 31:3; 1 Kings 3:12; Job 32:8; James 1:5; James 1:17). Daniel had understanding in . . . dreams—God thus made one of the despised covenant-people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (Genesis 40:5; Genesis 41:1-8).

Daniel 6:24 — 24. (Deuteronomy 19:19; Proverbs 19:5). accused—literally, "devoured the bones and flesh." It was just that they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn in pieces (Proverbs 19:5- :). their children—Among the Persians,

Amos 5:13 — prudent—the spiritually wise. shall keep silence—not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. Ephesians 5:16 refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (Ephesians 5:16- :), but will patiently wait for God's time of deliverance

Micah 7:9 — bear—patiently. the indignation of the Lord—His punishment inflicted on me ( :-). The true penitent "accepts the punishment of his iniquity" (Leviticus 26:41; Leviticus 26:43); they who murmur against God, do not yet know their guilt (Job 40:4; Job 40:5). execute judgment for me—against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries. bring me forth to the light—to the temporal and spiritual redemption.

Zechariah 5:7 — the "woman" cannot escape from the ponderous load which presses her down. talent—literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy. woman—for comparison of "wickedness" to a woman, Proverbs 2:16; Proverbs 5:3; Proverbs 5:4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.

Luke 13:6 — 6-9. fig tree—Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Isaiah 5:1-7; John 15:1-8, c.). vineyard—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit. came and sought fruit—a heart turned to God the fruits of righteousness; compare

John 11:43 — 43, 44. and when he had thus spoken, he cried with a loud voice—On one other occasion only did He this—on the cross. His last utterance was a "loud cry" (Matthew 27:50). "He shall not cry," said the prophet, nor, in His ministry, did He. What a sublime contrast is this "loud cry" to the magical "whisperings" and "mutterings" of which we read in Isaiah 8:19; Isaiah 29:4 (as GROTIUS remarks)! It is second only to the

Romans 8:13 — refinement of the carnal mind will make it spiritual, or compensate for the absence of spirituality. "Flesh" and "spirit" are essentially and unchangeably opposed; nor can the carnal mind, as such, be brought into real subjection to the law of God (Romans 8:5-7). Hence (5) the estrangement of God and the sinner is mutual. For as the sinner's state of mind is "enmity against God" (Romans 8:5-45.8.7- :), so in this state he "cannot please God" (Romans 8:5-45.8.7- :). (6) Since the Holy Ghost is, in the same

Galatians 4:16 — 16. Translate, "Am I then become your enemy (an enemy in your eyes) by telling you the truth" (Galatians 2:5; Galatians 2:14)? He plainly did not incur their enmity at his first visit, and the words here imply that he had since then, and before his now writing, incurred it: so that the occasion of his telling them the unwelcome truth, must have been at his

Revelation 2:7 — saith—What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches—not merely to the particular, but to the universal Church. overcometh—In John's Gospel (John 16:33) and First Epistle (1 John 2:13; 1 John 2:14; 1 John 5:4; 1 John 5:5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1 Corinthians 9:24; 1 Corinthians 9:25; 2 Timothy 2:5; but not the same