Bible Commentaries

Psalms 10:3 — lo ocultaba y obtenía el objeto de sus deseos. La explicación natural de la manera en que hizo esto es que fue por saqueo, rapiña o despojo, ya que esto se expresaría más literalmente por la palabra utilizada. Compare Proverbios 1:19; Proverbios 15:27; Jeremias 6:13; Jeremias 8:1; Ezequiel 22:12. Puede ser, sin embargo, por ganancias injustas, o trato deshonesto, 1 Samuel 8:3; Isaías 33:15; Isaías 57:17. La palabra bendecir aquí puede significar, como en el margen, se bendice a sí mismo; o,

Psalms 32 overview — correctness of the superscription to that effect.The “occasion” on which it was composed, however, is not intimated, nor is there any way now of ascertaining it. That David refers to his own experience is manifest from the psalm itself, Psalms 32:3-5; but whether to his experience at the time of his conversion, or to his experience in the matter of Bathsheba and Uriah - his deep guilt - his anguish of spirit on that occasion - the remorse of conscience which he felt when the guilt of that sin was

Isaiah 57 overview — This chapter is evidently closely connected in sense with Isaiah 56:9-12. In the closing part of the last chapter the prophet had said that the land of Israel would be invaded by foreign armies, represented under the image of ravening beasts come to devour. One of the causes of this he had also stated, namely, the

Isaiah 59 overview — transgressions. The following arrangement of the parts of the chapter, will show its design and scope at a single view. I. It was not because Yahweh was unable to save them that they were exposed to such judgments, and visited with such calamities Isaiah 59:1. They were, therefore, not to blame him. This general principle is stated, in order to prevent what commonly occurs when people suffer much - a disposition to throw the blame on God. II. It was for their sins that they were exposed to these judgments

John 15:16 — have placed you, appointed you, set you apart. It does not mean that he had done this by any formal public act of the imposition of hands, as we now use the word, but that he had designated or appointed them to this work, Luke 6:13-16; Matthew 10:2-5.Bring forth fruit - That you should be rich in good works; faithful and successful in spreading my gospel. This was the great business to which they were set apart, and this they faithfully accomplished. It may be added that this is the great end for

Acts 11:28 — conversion of Saul, and probably, therefore, about the year, 38 a.d. or 40 a.d. Dr. Lardner has attempted to show that the prophecy had reference only to the land of Judea, though in fact there were famines in other places (Lardher’s Works, vol. 1, pp. 253, 254, edit. London, 1829).Which came to pass ... - This is one of the few instances in which the sacred writers in the New Testament affirm the fulfillment of a prophecy. The history having been written after the event, it was natural to give a passing

Acts 8:39 — to go to some other place. The purpose for which he was sent, to instruct and baptize the eunuch, was accomplished, and now he was called to some other field of labor. A similar instance of interpretation has been considered in the notes on Matthew 4:5.And he went on his way rejoicing - His mind was enlightened on a perplexing passage of Scripture. He was satisfied respecting the Messiah. He was baptized; and he experienced what all feel who embrace the Saviour and are baptized - joy. It was joy resulting

Acts 9:31 — were hereupon filled with consternation, the army being come as far as Ptolemais.” See Lardner’s Works, vol. i, pp. 101, 102, London edition, 1829.Philo gives the same account of the consternation as Josephus (Philo, DeLegat. a.d. Cai., pp. 1024, 1025). He describes the Jews “as abandoning their cities, villages, and open country; as going to Petronius in Phoenicia, both men and women, the old, the young, the middle-aged; as throwing themselves on the ground before Petronius with weeping and lamentation,”

Romans 12:12 — Rejoicing in hope - That is, in the hope of eternal life and glory which the gospel produces; see the notes at Romans 5:2-3.Patient in tribulation - In affliction patiently enduring all that maybe appointed. Christians may be enabled to do this by the sustaining influence of their hope of future glory; of being admitted to that world where there shall be no more death,

Romans 6:8-11 — This passage is a confirmation and illustration of what the apostle had said before, Romans 6:5-7. The argument is, that as Christ was once dead but now lives to God, and will no more die, so we, being dead to sin, but living unto God, should not obey sin, but should live only to God.Romans 6:8Now if we be dead with Christ - If we be dead in a

Romans 8:35 — mind, such as arises when a man does not know where to turn himself or what to do for relief. It refers, therefore, to distress or anxiety “of mind,” such as the early Christians were often subject to from their trials and persecutions; 2 Corinthians 7:5,” Without were fightings, “within were fears;” see the note at Romans 2:9.Or persecutions - Note, Matthew 5:11. To these the early Christians were constantly exposed.Or famine - To this they were also exposed as the natural result of being driven from

Romans 9:21 — utility and beauty.”Potter - One whose occupation it is to make earthen vessels.Power - This word denotes here not merely “physical power,” but authority, right; see Matthew 7:29, translated “authority;” Matthew 21:23; 2 Thessalonians 3:9; Mark 2:10; Luke 5:24, “The Son of man hath power on earth to forgive sins, etc.”Lump - Mass. It denotes anything that is reduced to a fine consistency, and mixed, and made soft by water; either clay, as in this place, or the mass produced of grain pounded and mixed with

1 Corinthians 1:2 — which the fact of their being saints could be predicated; compare 1 Corinthians 1:9; see 2 Timothy 1:9; “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace,” etc.; 1 Peter 1:15; the Romans 1:6-7; Romans 8:28 notes; Ephesians 4:1 note; 1 Timothy 6:12 note; 1 Peter 2:9 note.With all ... - This expression shows:(1) That Paul had the same feelings of attachment to all Christians in every place; and,(2) That he expected that this

1 Corinthians 10:1 — community; the fathers of us who are Jews. Paul speaks here as being himself a Jew, and refers to his own ancestors as such. The word “all” here seems to be introduced to give emphasis to the fact that even those who were destroyed 1 Corinthians 10:5 also had this privilege. It could not be pretended that they had not been devoted to God, since all of them had been thus consecrated professedly to his service. The entire Jewish community which Moses led forth from Egypt had thus been devoted to him.Were

2 Corinthians 1:22 — which confirms the bargain, and which is regarded as a pledge that all the price will be paid. The word occurs in the Septuagint and Hebrew, in Genesis 38:17-18; Genesis 38:20. In the New Testament it occurs only in this place, and in 2 Corinthians 5:5, and Ephesians 1:14, in each place in the same connection as applied to the Holy Spirit, and his influences on the heart. It refers to those influences as a pledge of the future glories which await Christians in heaven. In regard to the “earnest,”

2 Corinthians 9 overview — In this chapter 2 Corinthians 9:1-15 the apostle continues the subject which he had discussed in 2 Corinthians 8:0 - the collection which he had purposed to make for the poor saints in Judea. The deep anxiety which he had that the collection should be liberal; that it should not only be

1 Timothy 2:4 — their own fault. For places in the New Testament where the word here translated “will” (θέλω thelō), means to desire or wish, see Luke 8:20; Luke 23:8; John 16:19; Galatians 4:20; Mark 7:24; 1 Corinthians 7:7; 1 Corinthians 11:3; 1 Corinthians 14:5; Matthew 15:28. This passage cannot mean, as many have supposed, that God wills that all kinds of people should be saved, or that some sinners of every rank and class may be saved, because: (1) The natural and obvious interpretation of the language

Hebrews 2:17 — committed to him.High priest - The Jewish high priest was the successor of Aaron, and was at the head of the ministers of religion among the Jews. He was set apart with solemn ceremonies - clad in his sacred vestments - and anointed with oil; Exodus 29:5-9; Leviticus 8:2. He was by his office the general judge of all that pertained to religion, and even of the judicial affairs of the Jewish nation; Deuteronomy 17:8-12; Deuteronomy 19:17; Deuteronomy 21:5; Deuteronomy 33:9-10. He only had the privilege

James 3:1 — unqualified into the office. The word here rendered “masters” (διδάσκαλοι didaskaloi) should have been rendered “teachers.” It is so rendered in John 3:2; Acts 13:1; Romans 2:20; 1 Corinthians 12:28-29; Ephesians 4:11; 1 Timothy 2:11; 1 Timothy 4:3; Hebrews 5:12; though it is elsewhere frequently rendered master. It has, however, in it primarily the notion of “teaching” (διδάσκω didaskō), even when rendered “master;” and the word “master” is often used in the New Testament, as it is with us, to denote

2 Peter 1:16 — to here is the promised coming of the Saviour. The evidence of that fact Peter proposes now to adduce.When we made known unto you - Probably Peter here refers particularly to statements respecting the coming of the Saviour in his first epistle, 1Pe 1:5, 1 Peter 1:13; 1 Peter 4:13; but this was a common topic in the preaching, and in the epistles, of the apostles. It may, therefore, have referred to statements made to them at some time in his preaching, as well as to what he said in his former epistle.