Bible Commentaries

Exodus 22:6 — crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly. stacks—or as it is rendered "shocks" (Judges 15:5; Job 5:26), means simply a bundle of loose sheaves.

Job 27:8 — to "taketh away." UMBREIT'S translation is an unmeaning tautology. "When God cuts off, when He taketh away his life." taketh away—literally, "draws out" the soul from the body, which is, as it were, its scabbard (Job 4:21 Psalms 104:29; Daniel 7:15). Job says that he admits what Bildad said (Job 8:13) and Zophar (Job 20:5). But he says the very fact of his still calling upon God (Job 20:5- :) amid all his trials, which a hypocrite would not dare to do, shows he is no "hypocrite."

Psalms 28:1-9 — oración por todo el pueblo de Dios. 1. fortaleza mía—(18:2, 31.) semejante—que no me toque la suerte de ellos. al sepulcro—(30:3). 2. alzo mis manos—gesto de oración (63:4; 141:2). templo, etc.—hacia tu santo templo, u oráculo, lugar para hablar ( Éxodo 25:22; Números 7:89), donde Dios contesta a su pueblo (cf. el Salmo 5:7). 3. no me arrebates—denota el castigo así como la muerte (cf. el Salmo 26:9). La hipocresía es el pecado aquí especificado. 4. La imprecación queda justificada en el Salmo 29:5.

Psalms 54:1-7 — Salmo 54 Cf. el título de los Salmo 4 y 32; para su historia, cf. 1 Samuel 23:19, 1 Samuel 23:29; 1 Samuel 26:1. Después de un clamor ferviente por el socorro, el salmista promete la alabanza en la seguridad de ser oído. 1. por tu nombre—( 1 Samuel 5:11),

Ecclesiastes 1:2 — So "holy of holies" ( :-); "servant of servants" ( :-). The repetition increases the force. all—Hebrew, "the all"; all without exception, namely, earthly things. vanity—not in themselves, for God maketh nothing in vain (1 Timothy 4:4; 1 Timothy 4:5), but vain when put in the place of God and made the end, instead of the means (Psalms 39:5; Psalms 39:6; Psalms 62:9; Matthew 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Matthew 6:33- :).

Song of Solomon 6:5 — 5. (Song of Solomon 4:9; Genesis 32:28; Exodus 32:9-14; Hosea 12:4). This is the way "the army" (Song of Solomon 6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (Psalms 25:15; Matthew 11:12). Historically, Song of Solomon

Isaiah 23:15 — 15. forgotten—Having lost its former renown, Tyre shall be in obscurity. seventy years—(so Jeremiah 25:11; Jeremiah 25:12; Jeremiah 29:10). days of one king—that is, a dynasty. The Babylonian monarchy lasted properly but seventy years. From the first

Isaiah 60:1-22 — del evangelio entre los gentiles, que camienza en Jerusalén, es una prenda de esto. El lenguaje es demasiado brillante para aplicarlo a un acontecimiento ya cumplido. 1. Levántate—del polvo en que has estado sentada como llorosa cautiva (cap. 3:26; 52:1, 2). resplandece—alumbra a otros con la luz que ahora te ha sido dada a ti (v. 3). El margen de la Versión Inglesa y Gesenio traducen: “Esclarécete”; resplandece con tu progenie; el imperativo en lugar del futuro de indicativo: “Tú serás esclarecida”

Matthew 6:1 — it—it is the great object of this discourse to open up: that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Matthew 5:20). To "do" this righteousness, was an old and well-understood expression. Thus, "Blessed is he that doeth righteousness at all times" (Matthew 5:20- :). It refers to the actings of righteousness in the life—the outgoings of the gracious nature—of

Deuteronomy 32:8 — 8, 9. When the most High divided to the nations their inheritance—In the division of the earth, which Noah is believed to have made by divine direction (Genesis 10:5; Deuteronomy 2:5-9; Acts 17:26; Acts 17:27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation

1 Corinthians 3:1 — divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal ( :-) in many respects, notwithstanding their conversion ( :-). babes—contrasted with the perfect (fully matured) in Christ ( :-; compare Hebrews 5:13; Hebrews 5:14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1 Corinthians 1:5; 1 Corinthians 1:7; therefore

1 Corinthians 4:5 — 5. Disproving the judicial power claimed by the Romish priesthood in the confessional. Therefore—as the Lord is the sole Decider or Dijudicator. judge—not the same Greek word as in 1 Corinthians 4:3; 1 Corinthians 4:4, where the meaning is to approve

2 Corinthians 10:4 — 4. A confutation of those who try to propagate their creed by force and persecution (compare :-). weapons—for punishing offending members (2 Corinthians 10:6; 1 Corinthians 4:21; 1 Corinthians 5:5; 1 Corinthians 5:13); boldness of speech, ecclesiastical discipline (2 Corinthians 10:8; 2 Corinthians 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit. carnal—Translate, "fleshly," to preserve

Galatians 1:10 — really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). NEANDER explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Luke 16:15; John 5:44), but NOW I teach as responsible to God alone (1 Corinthians 4:3). or God?—Regard is to be had to God alone. for if I yet pleased men—The oldest manuscripts omit "for." "If I were still pleasing men," c. (Luke 6:26 John 15:19; 1 Thessalonians

Ephesians 6:18 — season"; implying opportunity and exigency (Colossians 4:2). Paul uses the very words of Jesus in Luke 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 1 Corinthians 11:23; 1 Timothy 5:18). Compare Luke 18:1; Romans 12:12; 1 Thessalonians 5:17. with all—that is, every kind of. prayer—a sacred term for prayer in general. supplication—a common term for a special kind of prayer [HARLESS], an imploring request. "Prayer" for obtaining blessings,

Titus 2:10 — 10. Not purloining—Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Acts 5:2; Acts 5:3). showing—manifesting in acts. all—all possible. good—really good; not so in mere appearance (Ephesians 6:5; Ephesians 6:6; Colossians 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his

Hebrews 12:14 — holy, none but the pure and holy shall see Him (2 Samuel 14:24- :). Without holiness in them, they could not enjoy Him who is holiness itself (Zechariah 14:20). The connection of purity with seeing the Lord, appears in 1 John 3:2; 1 John 3:3; Ephesians 5:5. Contrast Ephesians 5:5- : (compare 1 Thessalonians 4:3). In Matthew 24:30; Revelation 1:7, it is said that all shall see the Lord; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Greek verb does not denote

Revelation 10:2 — 2. he had—Greek, "Having." in his hand—in his left hand: as in Revelation 10:5 (see on Revelation 10:5- :), he lifts up his right hand to heaven. a little book—a roll little in comparison with the "book" (Revelation 10:5- :) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation.

Revelation 17:16 — the Church's aid. eat her flesh—Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (Revelation 18:1; Revelation 19:5); first by an "angel having great power" (Revelation 19:5- :), then by "another voice from heaven" (Revelation 19:5- :), then by "a mighty angel" (Revelation 19:5- :). Compare Revelation 19:5- :, originally said of Israel, but further applicable to the

2 Samuel 7:12 — 12. I will set up thy seed after thee, c.—It is customary for the oldest son born after the father's succession to the throne to succeed him in his dignity as king. David had several sons by Bath-sheba born after his removal to Jerusalem (2 Samuel 5:14-16 compare 1 Chronicles 3:5). But by a special ordinance and promise of God, his successor was to be a son born after this time; and the departure from the established usage of the East in fixing the succession, can be accounted for on no other known