Bible Commentaries

Psalms 1:1 — form and in the construct state, and takes the nature and force of an interjection - “ O the happiness of the man!” or “O happy man!” Deuteronomy 33:29 : “happy art thou, O Israel!” 1 Kings 10:8 : “happy are thy men, happy are these thy servants!” Job 5:17 : “happy is the man whom God correcteth!” Psalms 2:12 : “blessed are all they that put their trust in him!” See also Psalms 32:1-2; Psalms 33:12; Psalms 34:8; Psalms 40:4; Psalms 41:1; Psalms 65:4; Psalms 84:4-5, Psalms 84:12, et al., where it is

Isaiah 44:5 — to God. It is, that we not only feel that we are bound to worship him, but that we actually belong to him; that our bodies and spirits, and all that we have and are, are to be sacredly employed in his service (see 1 Corinthians 6:20; 2 Corinthians 7:5; 2 Corinthians 5:14-15). Nothing, in few words, can more appropriately describe the true nature of a profession of religion than the expression used here (אני ליהוה layhovâh 'ānı̂y) ‘For Yahweh am I’ - ‘I am wholly, and entirely, and forever for Yahweh,

Amos 1:3 — comes. So in other places, where the like form of words occurs, the added number is one beyond, and mostly relates to something greater than all the rest. So, “He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee” Job 5:19. The word, “yea,” denotes, that the seventh is some heavier trouble, beyond all the rest, which would seem likely to break endurance. Again, “give a portion to seven, and also to eight” Ecclesiastes 11:2. Seven is used as a symbol of a whole, since

Amos 1:3 — Entonces, en otros lugares, donde ocurre la forma similar de las palabras, el número agregado es uno más allá y se relaciona principalmente con algo mayor que el resto. Entonces, “Te librará en seis problemas; sí, en siete no te tocará el mal ” Job 5:19. La palabra "sí" denota que el séptimo es un problema más pesado, más allá de todo lo demás, que probablemente rompería la resistencia. Nuevamente, "dele una porción a siete, y también a ocho" Eclesiastés 11:2. El siete se usa como símbolo de un

Micah 7:14 — Deuteronomy 9:26, Deuteronomy 9:29; and Solomon, in his dedication-prayer, that, on their repentance in their captivity, God would forgive His people, “for they be Thy people and Thine inheritance which Thou broughtest forth out of Egypt” 1 Kings 8:51; and Asaph, “O Lord, the pagan are come into Thine inheritance” Psalms 79:1; and again, “Why doth Thine anger smoke against the sheep of Thy pasture? Remember the tribe of Thine inheritance which Thou hast redeemed” Psalms 74:1-2; and Joel, “Spare

Matthew 12:38-42 — They wished Jesus to show some miracle equally undoubted.Matthew 12:39An evil and adulterous generation - The relation of the Jews to God was often represented as a marriage contract - God as the husband, and the Jewish people as the wife.See Isaiah 57:3; Hosea 3:1; Ezekiel 16:15. Hence, their apostasy and idolatry are often represented as adultery. This is the meaning, probably, here. They were evil, and unfaithful to the covenant or to the commandments of God - an apostate and corrupt people. There

Matthew 14:13-21 — them. The scribes and Pharisees were haughty and proud, and cared little for the common people; and when they did attempt to teach them, they led them astray. They therefore came in great multitudes to him who preached the gospel to the poor Matthew 11:5, and who was thus the good shepherd, John 10:14.Matthew 14:15The time is now past - That is, the day is passing away; it is near night, and it is proper to make some provision for the temporal wants of so many.Perhaps it may mean it was past the usual

Matthew 22:41-46 — Jesús propone una pregunta sobre el Mesías - Ver también Marco 12:35; Lucas 20:41. Mateo 22:41 Mientras los fariseos ... - Jesús, después de haber confundido a las grandes sectas de los judíos, procede, a su vez, a proponerles una pregunta para su solución. Esto se hizo, no con el propósito de vano desfile y triunfo,

Matthew 26:2 — perished, Exodus 12:0. The name “Passover” was given to the feast because the Lord “passed over” the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Exodus 12:13. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan (April), Exodus 12:15-20; Exodus 23:15. During all this period the people ate unleavened bread, and hence the festival was sometimes called the “feast of unleavened bread,” Exodus 12:18; Leviticus 23:6. On the

Matthew 26:47-57 — fiesta, para que no hubiera ningún desorden, se ordenó a un grupo de hombres que vigilaran pórticos del templo, para reprimir un tumulto si alguno debe estar emocionado. Esta banda, o guardia, estaba a disposición de los principales sacerdotes, Mateo 27:65. Estaba compuesto por soldados romanos, y estaba estacionado principalmente en la torre de Antonia, en el lado noroeste del templo. Además de esto, tenían guardias constantes estacionados alrededor del templo, compuestos por levitas. Los soldados romanos

Luke 15:31 — is fitted to make the deepest impression. In addition to what has been suggested, we may learn from this parable the following lessons:1. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay, Luke 15:12.2. Sinners waste their blessings, and reduce themselves to a state of want and wretchedness, Luke 15:13. A life of sin brings on spiritual want and misery. It destroys the faculties, benumbs the mind, hardens the heart, abuses the beneficence of

Romans 1:20 — creation of the world - The word “creation” may either mean the “act” of creating, or more commonly it means “the thing created,” the world, the universe. In this sense it is commonly used in the New Testament; compare Mark 10:6; Mark 13:19; Mark 16:5; Romans 1:25; 2 Corinthians 5:17; Galatians 6:15; Colossians 1:15, Colossians 1:23; Hebrews 4:13; Heb 9:11; 1 Peter 2:13; 2 Peter 3:4; Revelation 3:14. The word “from” may mean “since,” or it may denote “by means of.” And the expression here may denote

Romans 1:32 — Who knowing - That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Romans 2:14-15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity.The judgment of God - The word “judgment” here denotes the declared sentiment of God that such things

Romans 12:6 — regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Romans 12:3. For the use of the word rendered “gifts,” see Romans 1:11; Romans 5:15-16; Romans 6:23; Romans 11:29; 1Co 7:7; 1 Corinthians 12:4, 1 Corinthians 12:9,1 Corinthians 12:28, etc. It may refer to natural endowments as well as to the favors of grace; though in this place it refers doubtless to the distinctions conferred

2 Corinthians 10:18 — his way by arms, and propagated his religion amidst the din of battle. But not so with Christianity. That is to make its way by the silent, but mighty operation of truth; and there is not a rampart of idolatry and sin that is not yet to fall before it.5. The Christian should be a man of a pure spirit; 2 Corinthians 10:4. He is to make his way by the truth. He should therefore love the truth, and he should seek to diffuse it as far as possible. In propagating or defending it, he should be always mild,

2 Corinthians 13:14 — which are the fruit of that love may be with them.And the communion of the Holy Ghost - compare note, 1 Corinthians 10:16. The word “communion” (κοινωνία koinōnia) means properly participation, fellowship, or having anything in common; Acts 2:42; Rom 15:26; 1 Corinthians 1:9; 1 Corinthians 10:16; 2Co 6:14; 2 Corinthians 8:4; 2 Corinthians 9:13; Galatians 2:9; Eph 3:9; 1 John 1:3. This is also a wish or prayer of the apostle Paul; and the desire is either that they might partake of the views and feelings

Ephesians 1:10 — over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king; Revelation 5:9-12.Both which are in heaven - Margin, as in Greek, “in the heavens.” Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that

2 Thessalonians 2:2 — represented him as teaching this, cannot be determined.Nor by word - That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see 2 Thessalonians 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.Nor by letter - Either the one which he had before written to them - the First Epistle to the Thessalonians - or one which had been forged

2 Thessalonians 2:7 — For the mystery of iniquity - On the meaning of the word mystery, see the notes on Romans 11:25; compare 1 Corinthians 2:7; Ephesians 1:9; Ephesians 3:3; Colossians 1:26. It means properly what is hidden or concealed; not necessarily that which is unintelligible. The “mystery of iniquity” seems here to refer to some hidden or concealed depravity

1 Timothy 4:1 — él, o si fue algo bien entendido como lo enseñó el Espíritu Santo. Él mismo en otra parte se refiere a esta misma profecía, y Juan también más de una vez la menciona; compare 2 Tesalonicenses 2; 1 Juan 2:18; Apocalipsis 20:1. De 2 Tesalonicenses 2:5, parecería que esta era una verdad que antes había sido comunicada al apóstol Pablo, y que había habitado de ella cuando predicó el evangelio en Tesalónica. Sin embargo, no hay improbabilidad en el supuesto de que un tema tan importante fue comunicado