Lectionary Calendar
Sunday, August 24th, 2025
the Week of Proper 16 / Ordinary 21
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Bible Commentaries

Barnes' Notes on the Whole BibleBarnes' Notes

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Psalms 35:3 — Dibuje también la lanza - La palabra aquí traducida como "extraer" significa que se derrama correctamente; para vaciar; y se aplica al acto de vaciar sacos, Génesis 42:35; para vaciar botellas, Jeremias 48:12; para sacar una espada de una vaina, Éxodo 15:9; Levítico 26:33; Ezequiel 5:12. Se aplica a una "lanza", ya sea para sacarla del lugar donde se guardó o para estirarla con fines de ataque. El primero probablemente
Psalms 37:3 — que no deberían preocuparse porque había hombres malvados en la tierra y porque tuvieron éxito, sino que deberían estar agradecidos por su herencia y participar agradecidos de las recompensas que reciben de la mano de Dios. Compare las notas en Mateo 5:5. Y en verdad serás alimentado - Margen, "en verdad o en estabilidad". El significado "literal" sería: "Alimentarse de la verdad". La palabra traducida "alimentado" está aquí en el estado de ánimo imperativo. Significa apropiadamente alimentarse,
Isaiah 38:3 — for the reformation of the people, and for the establishment of the worship of Yahweh.How I have walked - How I have lived. Life, in the Scriptures, is often represented as a journey, and a life of piety is represented as walking with God (see Genesis 5:24; Genesis 6:9; 1 Kings 9:4; 1 Kings 11:33).In truth - In the defense and maintenance of the truth, or in sincerity.And with a perfect heart - With a heart sound, sincere, entire in thy service. This had been his leading aim; his main, grand purpose.
Daniel 10:6 — sun shineth in his strength.” See the notes at that passage.And his eyes as lamps of fire - Keen, penetrating. So in Revelation 1:14 : “His eyes were as a flame of fire.”And his arms and his feet like in color to polished brass - So in Revelation 1:15 : “And his feet like unto fine brass, as if they burned in a furnace.” See the notes at that passage. The meaning is, that they were bright - like burnished metal. The Hebrew here is, “like the eye of brass;” then, as the word eye comes to denote the
Hosea 14:3 — comes the promise not to fall back into their former sins. Trust in man, in their own strength, in their idols, had been their besetting sins. Now, one by one, they disavow them.First, they disclaim trust in man, and making “flesh their arm” Jeremiah 17:5. Their disclaimer of the help of the Assyrian, to whom they had so often betaken themselves against the will of God, contains, at once, that best earnest of true repentance, the renewal of the confession of past sins, and the promise to rely no more
Hosea 4:15 — he renewed the circumcision of the people which had been intermitted in the wilderness, and the feast of the passover; there the people returned, after all the victories by which God gave them possession of the land of promise Joshua 4:19-20; Joshua 5:9-10; Joshua 9:6; Joshua 10:6-9, Joshua 10:43; Joshua 14:6. There Samuel habitually sacrificed, and there, “before the Lord,” i. e., in His special covenanted presence, he publicly made Saul king 1 Samuel 10:8; 1 Samuel 11:14-15; 1Sa 13:4-9; 1 Samuel
Amos 5:5 — Hag-gilgal galo yigleh, because the name Gilgal still retained its first meaning, “the great rolling , and the word joined with it had a kindred meaning. Originally it probably means, “swept clear away.” God first “rolled away the reproaeh of Egypt” Joshua 5:9 from His people there. Then, when it made itself like the pagan, it should itself be rolled clear away Jeremiah 51:25. Gilgal was originally in Benjamin, but Israel had probably annexed it to itself, as it had Bethel and Jericho 1 Kings 16:34, both
Zechariah 14:17 — 28:23-24. Amos speaks of the withdrawal of rain as one of God’s chastisements (Amos 4:7. See vol. i. p. 28): the distress in the time of Ahab is pictured in the history of the woman of Sarepta 1 Kings 17:9-16, and Ahab’s directions to Obadiah 1 Kings 18:5. But it is also the symbol of spiritual blessings; both are united by Hosea Hosea 6:3 and Joel Joel 2:23. as Joel and Amos also speak of spiritual blessings exclusively under the figure of temporal abundance Joel 3:18; Amos 9:13. In Isaiah it is simply
Zechariah 9:12 — Turn ye to the stronghold - that is, Almighty God; as the Psalmists so often say, “The Lord is the defense of my life” (Psalms 27:1, add Psalms 31:5; Psalms 37:39; Psalms 43:2; Psalms 52:9); and Joel, “The Lord shall be a stronghold of the children, of Israel” ; and Nahum, “The Lord is a stronghold in the day of trouble” Nahum 1:7; And, David said, “Thou hast been a shelter for me, a strong tower
Matthew 24:30 — manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world 2 Peter 3:7, 2Pe 3:10, 2 Peter 3:12; by raising the dead John 5:29-30; 1 Corinthians 15:52; by changing those who may be alive when he shall come - that is, making their bodies like those who have died, and who have been raised up 1 Thessalonians 4:17; 1 Corinthians 15:52; by bringing the affairs of the world to
Matthew 25:41 — to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that can be conceived. The image was taken, probably, from the fires burning in the Valley of Hinnom. See the notes at Matthew 5:22. It has been asked whether the wicked will be burned in literal fire, and the common impression has been that they will be. Respecting that, however, it is to be observed: 1.That the main truth intended to be taught refers not to the manner of suffering,
Matthew 5:29 — the affections of the mind by the members or parts of the body, Romans 7:23; Romans 6:13. Thus, the bowels denoted compassion; the heart, affection or feeling; the reins, understanding, secret purpose. An evil eye denotes sometimes envy Matthew 20:15, and sometimes an evil passion, or sin in general. Mark 7:21-22; “out of the heart proceedeth an evil eye.” In this place, as in 2 Peter 2:14, the expression is used to denote strong adulterous passion, unlawful desire, or wicked inclination. The right
Acts 13:11 — feelings and desires of the heart of Elymas; and he inflicted on him a punishment that could have proceeded from none but God. That the apostles had the power of inflicting punishment is apparent from various places in the New Testament, 1 Corinthians 5:5; 1 Timothy 1:20. The punishment inflicted on Elymas, also, would be highly emblematic of the darkness and perverseness of his conduct.Not seeing the sun for a season - For how long a time this blindness was to continue is nowhere specified. It was,
Acts 13:3 — who are mentioned in Acts 13:1. This was not to set them apart to the apostolic office. Saul was chosen by Christ himself, and there is no evidence that any of the apostles were ordained by the imposition of hands (see Acts 1:26 notes; Matthew 10:1-5 notes; Luke 6:12-16 notes), and Barnabas was not an apostle in the original and unique sense of the word. Nor is it meant that this was an ordination to the ministry, to the once of preaching the gospel, for both had been engaged in this before. Saul
Romans 16:1 — and their existence is expressly affirmed in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining fair reputation, and suited to guide and instruct those who were young and inexperienced; compare 1Ti 5:3, 1 Timothy 5:9-11; Titus 2:4. The Apostolical Constitutions, book iii. say, “Ordain a deaconess who is faithful and holy, for the ministries toward the women.” Pliny in his celebrated letter to Trajan, says, when speaking of the efforts which he made
2 Corinthians 1:15 — intention.To come unto you before - Tyndale renders this: “the other time.” Paul refers doubtless to the time when he wrote his former Epistle, and when it was his serious purpose, as it was his earnest wish, to visit them again; see 1 Corinthians 16:5. In this purpose he had been disappointed, and he now proceeds to state the reasons why he had not visited them as he had purposed, and to show that it did not arise from any fickleness of mind. His purpose had been at first to pass through Corinth
Ephesians 3:11 — commonly used in the New Testament in the sense of “ever, and forever;” compare the following places, where it is so rendered in our common version, and beyond a doubt correctly; Matthew 6:13; Matthew 21:19; Mark 3:29; Mark 11:14; Luke 1:33, Luke 1:55; John 4:14; John 6:51, John 6:58; John 8:35; John 14:16; Romans 1:25; Romans 9:5; Romans 11:36; Romans 16:27; 2 Corinthians 9:9; 2 Corinthians 11:31; Galatians 1:5. The fair meaning of the passage here is, that God had formed a plan which was “eternal”
James 1:12 — furnish an evidence that he is a child of God.For when he is tried - In any way - if he bears the trial.He shall receive the crown of life - See the notes at 2 Timothy 4:8. It is possible that James had that passage in his eye Compare the Introduction, 5.Which the Lord hath promised - The sacred writers often speak of such a crown as promised, or as in reserve for the children of God. 2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10; Revelation 3:11; Revelation 4:4.Them that love him - A common expression
2 Peter 1 overview — reference to these “promises” that the epistle was written, for they had been assailed by the advocates of error, 2 Peter 2:0; 2 Peter 3:0 and it was important that Christians should see that they had the promise of a future life. Compare 2 Peter 3:5-14. III. An exhortation to abound in Christian virtues; to go on making constant attainments in knowledge, and temperance, and patience, and godliness, I and brotherly kindness, and charity, 2 Peter 1:5-9. IV. An exhortation to endeavor to make their
Revelation 22 overview — For the analysis of the first five verses of this chapter see the analysis of Revelation 21:0. The chapter comprises the remainder of the description of the “New Jerusalem” - the blessed abode of the saints Revelation 22:1-5, and then Revelation 22:6-21 the conclusion or epilogue of the whole book. It is difficult to conceive what induced the author of the division of the New Testament into chapters, to separate the first five verses of this chapter from the preceding chapter.
 
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