Bible Commentaries

Job 22:30 — 30. island—that is, "dwelling." But the Hebrew expresses the negative (1 Samuel 4:21); translate "Thus He (God) shall deliver him who was not guiltless," namely, one, who like Job himself on conversion shall be saved, but not because he was, as Job so constantly affirms of himself, guiltless, but because he humbles himself (1 Samuel

Psalms 6:1-10 — Salmo 6 En Neginoth (cf. el Salmo 4) sobre Seminith—el octavo—instrumento para la octava nota—o más probablemente, el bajo, pues se contrasta con Alamoth (el tiple, Salmo 46) 1 Crónicas 15:20, 1 Crónicas 15:21. En honda aflicción el salmista implora la misericordia de Dios para el alivio

Psalms 79:1-13 — Salmo 79 Este Salmo, como el 74, probablemente pinta los asolamientos de los caldeos (Jeremias 52:12). Comprende las quejas usuales, la oración, y la promesa de hacimiento de gracias por la liberación. 1. (Cf. el Salmo 74:2.) 2, 3. (Cf. Jeremias 15:3; Jeremias 16:4.) 4. (Cf. el

Psalms 86:1-17 — esperanza, con motivo de las misericordias anteriores. La ocurrencia de muchos vocablos y frases característicos de David indica claramente el autor. 1, 2. afligido y menesteroso—hijo sufrido de Dios (cf. el Salmo 10:12, Salmo 10:17; el 18:27). pío—(el Salmo 4:3; el 85:8). 4. levanto mi alma—con fuerte deseo (25:1). 5-7. te invocan—o te adoran (50:15; 91:15), por indignos que sean ( Éxodo 34:6; Levítico 11:9). 8. ni obras—lit., nada como tus obras, en beneficio, tienen los dioses, 9, 10. Los judíos piadosos

Song of Solomon 4:4 — 4. neck—stately: in beautiful contrast to the blushing temples ( :-); not "stiff" (Isaiah 48:4; Acts 7:51), as that of unbroken nature; nor "stretched forth" wantonly (Acts 7:51- :); nor burdened with the legal yoke (Lamentations 1:14; Acts 15:10); but

Jeremiah 23:28 — revelations. The test is adherence to, or forgetfulness of, Me and My law (Jeremiah 23:27). that hath a dream—that pretends to have a divine communication by dream, let him tell it "faithfully," that it may be compared with "my word" (2 Corinthians 4:2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff; the latter (the true prophets and the word of God in their mouth) wheat (Psalms 1:4; Hosea 13:3).

Ezekiel 34:4 — 4. The diseased—rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [GROTIUS]. broken—that is, fractures from wounds inflicted by the wolf. brought again . . . driven away— (Exodus 23:4). Those "driven

Amos 7:4 — 4. called to contend—that is, with Israel judicially (Job 9:3; Isaiah 66:16; Ezekiel 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Ezekiel 38:22- :), [MAURER]. Rather, war (Numbers 21:28), namely,

Numbers 21:1 — Arad" [KENNICOTT]. he fought against Israel, and took some of them prisoners—This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (Deuteronomy 9:4; Psalms 44:3; Psalms 44:4).

Romans 3:4 — 4. God forbid—literally, "Let it not be," that is, "Away with such a thought"—a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize

1 Corinthians 11:16 — women veiled themselves when in public, according to TERTULLIAN [ESTIUS]. The former explanation is best, as the Jews are not referred to in the context: but he often refers to himself and his fellow apostles, by the expression, "we—us" (1 Corinthians 4:9; 1 Corinthians 4:10). no such custom—as that of women praying uncovered. Not as CHRYSOSTOM, "that of being contentious." The Greek term implies a usage, rather than a mental habit (1 Corinthians 4:10- :). The usage of true "churches (plural: not,

2 Corinthians 11:20 — bear with them." a man—as the false apostles do. bring you into bondage—to himself. Translate "brings," not "bring"; for the case is not merely a supposed case, but a case actually then occurring. Also "devours" (namely, by exactions, Matthew 23:24; Psalms 53:4), "takes," "exalts," "smites." take of you —So the Greek for "take" is used for "take away from" (Revelation 6:4). ALFORD translates, as in 2 Corinthians 12:16, "catches you." exalt himself—under the pretext of apostolic dignity. smite

2 Corinthians 6:1 — 1. workers together—with God (Acts 15:4; 1 Corinthians 3:9). Not only as "ambassadors." beseech—entreat (1 Corinthians 3:9- :). He is describing his ministry, not exhorting directly. you also—rather, "WE ALSO (as well as God, 1 Corinthians 3:9- :) beseech" or "entreat you": 2 Corinthians

2 Corinthians 7:11 — also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed. indignation—against the offender. fear—of the wrath of God, and of sinning any more [SCLATER and CALVIN]; fear of Paul [GROTIUS], (1 Corinthians 4:2; 1 Corinthians 4:19-21). vehement desire—longing for restoration to Paul's approval [CONYBEARE and HOWSON]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [CALVIN]. "Desire"

Ephesians 1:6 — English Version is supported by good manuscripts and the oldest versions. us accepted—a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Romans 3:24; Romans 5:15). in the beloved—pre-eminently so called (Matthew 3:17; Matthew 17:5; John 3:35; Colossians 1:13). Greek, "Son of His love." It is only "IN HIS BELOVED" that He loves us (Ephesians 1:3; 1 John 4:9; 1 John 4:10).

Philippians overview — allusions also establish his authorship. PALEY [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness (Philippians 1:7; Philippians 2:25-30; Philippians 4:10-18), the fact that Timothy had been long with Paul at Philippi (Philippians 1:1; Philippians 2:19), the reference to his being a prisoner at Rome now for a long time (Philippians 1:12-14; Philippians 2:17-28), his willingness to die (compare Philippians

Philippians 3:10 — the knowledge of Christ" ( :-). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. the power of his resurrection—assuring believers of their justification (Romans 4:25; 1 Corinthians 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Romans 6:4; Colossians 2:12; Colossians 3:1). The power of the Divine Spirit, which

Philippians 3:11 — self-watchfulness (1 Corinthians 9:27- :). attain unto the resurrection of the dead—The oldest manuscripts read, "the resurrection from (out of) the dead," namely, the first resurrection; that of believers at Christ's coming (1 Corinthians 15:23; 1 Thessalonians 4:15; Revelation 20:5; Revelation 20:6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Romans 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Philippians

Joshua 5:14 — 14. the host of the Lord—either the Israelitish people (Exodus 7:4; Exodus 12:41; Isaiah 55:4), or the angels (Psalms 148:2), or both included, and the Captain of it was the angel of the covenant, whose visible manifestations were varied according to the

Colossians 2:16 — to be obligatory when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would not be needed. Hebrews 4:9, "rests," Greek, "keeping of sabbath" (Hebrews 4:9- :). But we cannot, since even Adam, in innocence, needed one amidst his earthly employments; therefore the sabbath is still needed and is therefore still linked with the other nine commandments,