Bible Commentaries

Psalms 110 overview — to doubt the correctness of the title. There is nothing, however, in the title, or in the psalm, to determine at what period of David’s life, or on what occasion it was written. Aben Ezra supposed that it was at the time referred to in 2 Samuel 21:15-17; and others have selected other occasions in the life of David. But all this is conjecture. The psalm has no particular reference to anything in his history, and as it is wholly prophetic of the Messiah, it might have been composed at any period

Psalms 77 overview — recalled the past; he looked over the dealings of God with people in former times; he summoned up his own reflections in times past, and especially the time when he could praise God in trouble, recalling his “song in the night” - but in vain, Psalms 77:5-6. (5) the result was that he had most painful thoughts in regard to God, as if he had forgotten to be gracious, and had cast him off forever, and would be favorable no more, Psalms 77:7-9.III. His self-reproach; his recalling himself to a proper state

Isaiah 33 overview — people - that is, the people in his army - fleeing at the noise of the tumult caused by the desolating tempest that should sweep them away, and at the act of God’s lilting up himself to scatter the nations. IV. A chorus of Jews is introduced Isaiah 33:5-6 extolling the greatness and mercy of God Isaiah 33:5; and also celebrating the wisdom and piety of Hezekiah, who had put his confidence in God Isaiah 33:6. V. In Isaiah 33:7-9, the despair and alarm of the Jews are described on the approach of Sennacherib.

Isaiah 6 overview — whole sacred edifice trembled at the presence of God, and at the voice of those who were engaged in his praise; and the whole temple was filled with the symbol of the divine presence and majesty, Isaiah 6:4.II. The “effect on the prophet,” Isaiah 6:5-7. He was overcome with a sense of his unworthiness, and felt that he could not live. He had seen Yahweh, and he felt that he was a ruined man, Isaiah 6:5. Yet one of the seraphim flew to the altar, and bore thence a live coal, and touched his lips,

Matthew 23:39 — as the Messiah, to bring deliverance. This has not been yet accomplished, but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers killed as the merciful Saviour, Romans 11:25-32.Remarks On Matthew 23:01. Proper respect should always be shown to teachers and rulers, Matthew 23:3.2. We are not to copy the example of wicked people, though they are our teachers or rulers, Matthew 23:3. We are to frame our conduct by the law

Matthew 25:46 — sacred writers. In regard to the meaning of the word “everlasting” in this place, it is to be observed:1. That the literal meaning of the word expresses absolute eternity - “always belong,” Matthew 18:8; Matthew 19:16; Mark 3:29; Romans 2:7; Hebrews 5:9.2. That the obvious and plain interpretation of the word demands this signification in this place. The original word - αἰώνιον aionion - is employed in the New Testament 66 times. Of these, in 51 instances it is used of the happiness of the righteous;

Acts 2:3 — instrument of taste and speech, and also to denote “language” or “speech” itself. It is also used, as with us, to denote what in shape resembles the tongue. Thus, Joshua 7:21, Joshua 7:24 (in Hebrew), “a tongue of gold,” that is, a wedge of gold; Joshua 15:5; Joshua 18:19; Isaiah 11:15, “The tongue of the sea,” that is, a bay or gulf. Thus also we say “a tongue of land.” The phrase “tongue of fire” occurs once, and once only, in the Old Testament Isaiah 5:24, “Therefore as the fire devoureth the stubble

Acts 2:45 — all as common as to be willing to part with it if it was needful to supply the needs of the others. Hence, the property was laid at the disposal of the apostles, and they were desired to distribute it freely to meet the needs of the poor, Acts 4:34-35.This was an important incident in the early propagation of religion, and it may suggest many useful reflections:1. We see the effect of religion. The love of property is one of the strongest affections which people have. There is nothing that will overcome

Romans 10:12 — Gentiles have one common Lord; compare Romans 3:29-30. The same God had formed them, and ruled them; and God now opened the same path to life. See this fully presented in Paul’s address to the people of Athens, in Acts 17:26-30; see also 1 Timothy 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return - through the mere mercy

Romans 2:29 — rites, or to conform to external observances, but to be a people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament: Deuteronomy 6:5; Deuteronomy 10:12-13, Deuteronomy 10:20; Deuteronomy 30:14; Isaiah 1:11-20; Micah 6:8; Psalms 51:16-17; Psalms 50:7-23.And circumcision is that of the heart - That is, that circumcision which is acceptable to God. and which meets the design of the

Romans 9:17 — their true character, and where in fait they shall become more hardened and be destroyed; Romans 9:18.Unto Pharaoh - The haughty and oppressive king of Egypt; thus showing that the most mighty and wicked monarchs are at his control; compare Isaiah 10:5-7.For this same purpose - For the design, or with the intent that is immediately specified. This was the leading purpose or design of his sustaining him.Have I raised thee up - Margin in Exodus 9:16, “made thee stand,” that is, sustained thee. The Greek

1 Corinthians 8:4 — 'ĕlı̂yl (Elil}, vain, null, nothingworth, nothingness, vanity, weakness, etc.; indicating their vanity and powerlessness; Leviticus 26:1; 1 Chronicles 16:26; Isaiah 2:8; Isaiah 10:10; Isaiah 19:11, Isaiah 19:13, Isaiah 19:20; Isaiah 31:7; Psalms 90:5; Ezekiel 30:13; Habakkuk 2:18; Zechariah 11:17, etc.In the world - It is nothing at all; it has no power over the world; no real existence anywhere. There are no such gods as the pagans pretend to worship. There is but one God; and that fact is known

2 Corinthians 4 overview — That the great purpose of Paul and his associates was to make known this clear and glorious truth of the gospel, and that, therefore, the apostles did not preach themselves, but Christ Jesus, the revealer and source of all this glory. 2 Corinthians 4:5-6. Their sole object was to show forth this pure and glorious light of the gospel.4. That it was so arranged by God’s appointment and providence that all the glory of the results of the ministry should be his, 2 Corinthians 4:7-11. He had taken special

2 Corinthians 5:13 — show, whatever might be the appearance or the estimate which they affixed to his conduct, what were the real principles which actuated him. These were zeal for God, love to the church, and the constraining influences of the love of Christ, 2 Corinthians 5:14-15. The word rendered here as “be beside ourselves” (ἐξέστημεν exestēmen, from ἐξίστημι existēmi) means properly, to put out of place; to be put out of place; and then to be put out of oneself, to astonish, to fill with wonder; Luke 24:22;

Galatians 5:17 — controversy which exists in our minds. The word “Spirit” here refers to the Spirit of God, and to his influences on the heart.And these are contrary ... - They are opposite in their nature. They never can harmonize; see Romans 8:6-7; compare below Galatians 5:19-23. The contrariety Paul has illustrated by showing what each produces; and they are as opposite as adultery, wrath, strife, murders, drunkenness, etc., are to love, joy, goodness, gentleness, and temperance.So that ye cannot do the things that ye

Ephesians 3:19 — his kingdom, which is here referred to; it is the love which is shown for the lost world in giving himself to die. This love is often referred to in the New Testament, and is declared to surpass all other which has ever been evinced; see the Romans 5:7-8, notes; John 15:13, note. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gratitude in our hearts; nothing will prompt us so much to a life of self-denial;

Ephesians 4:26 — commonly with a desire or purpose of revenge. The desire of revenge, however, is not essential to the existence of the passion, though it is probably always attended with a disposition to express displeasure, to chide, rebuke, or punish; compare Mark 3:5. To a great extent the sudden excitement on the reception of an injury is involuntary, and consequently innocent. Anger is excited when a horse kicks us; when a serpent hisses; when we dash our foot against a stone - and so when a man raises his hand

1 Thessalonians 1:4 — common version may be regarded as giving the true meaning. There is no great difference between “being beloved of God,” and “being chosen of God.” The sense then is, “knowing that you are chosen by God unto salvation;” compare notes on Ephesians 1:4-5, Ephesians 1:11. The word “knowing” here refers to Paul himself, and to Silas and Timothy, who united with him in writing the Epistle, and in rendering thanks for the favors shown to the church at Thessalonica. The meaning is, that they had so strong

Titus 2:13 — to wait for the coming of our Lord.We are to believe that he will return; We are to be in a posture of expectation, not knowing when he will come; and, We are to be ready for him whenever he shall come; see the Matthew 24:42-44 notes; 1 Thessalonians 5:4 note; Philippians 3:20 note. That blessed hope - The fulfillment of that hope so full of blessedness to us.The glorious appearing - Notes, 2 Thessalonians 2:8; compare 1Ti 6:14; 2 Timothy 1:10; 2 Timothy 4:8.Of the great God - There can be little

James 5:3 — Your gold and silver is cankered - That is, that you have heaped together, by injustice and fraud, a large amount, and have kept it from those to whom it is due, James 5:4, until it has become corroded. The word rendered is “cankered” (κατίωται katiōtai,) does not occur elsewhere in the New Testament. It properly means “to cause to rust; to rust out” (Passow); “to be corroded with rust” (Robinson); to be spotted with