Bible Commentaries

Psalms 1:1 — estado de construcción, y toma la naturaleza y la fuerza de una interjección: "¡Oh, la felicidad del hombre!" o "¡Oh hombre feliz!" Deuteronomio 33:29: "¡feliz eres tú, Israel!" 1 Reyes 10:8: "¡felices son tus hombres, felices son tus sirvientes!" Job 5:17: "¡feliz es el hombre a quien Dios corrige!" Salmo 2:12: "¡Bienaventurados todos los que confían en él!" Ver también Salmo 32:1; Salmo 33:12; Salmo 34:8; Salmo 40:4; Salmo 41:1; Salmo 65:4; Salmo 84:4, Salmo 84:12, et al., donde se traduce como "bendecido".

Psalms 51 overview — statement in the title in regard to the occasion on which it was composed. There would be no difficulty on the subject, and no ground for hesitation, in regard to the author and the occasion on which it was composed, if it were not for the prayer in Psalms 51:18, “Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem,” which, it has been maintained by DeWette, Rosenmuller, Venema, and others, must have been written in the time of the Babylonian cxile. Except this, it is admitted on all

Psalms 7 overview — Davd se manifestó más bien en hechos que en palabras. (2) una segunda opinión es que se refiere a Shimei, que era de la casa de Saúl, y que reprochó y maldijo a David mientras volaba desde Jerusalén en ocasión de la rebelión de Absalón, 2 Samuel 16:5 ff. Quienes sostienen esta opinión suponen que el nombre se le dio porque era calumniador y vilipendiador, o, como diríamos, un hombre "de corazón negro". Pero existe la misma objeción a esta opinión que a la mencionada anteriormente; Además de esto,

Isaiah 43:3 — países especificados serían desolados, a fin de efectuar la liberación de los judíos. Él observa que aunque Cyrus no los conquistó, lo hicieron sus sucesores. En particular, se refiere al hecho de que Cambises invadió y sometió a Egipto (Herodes iii. 15); y que luego entró y sometió a Etiopía y Meroe (Strabo xvii; Jos. Ant. ii. 10. 2). Pero la palabra se refiere correctamente al tiempo pasado, y el alcance del pasaje requiere que comprendamos los eventos pasados. Porque Dios está dando una razón por

Matthew 15:32-39 — four thousand - took place on a mountain near the Sea of Galilee. The same account is recorded in Mark 8:1-10. The circumstances of the miracle are so similar to the one recorded in Matthew 14:14-21, as to need little additional explanation.Matthew 15:32Three days, and have nothing to eat - This is not, perhaps, to be taken literally, but only that during that time they had been deprived of their ordinary or regular food.They had had only a very scanty supply, and on the third day even that began

Luke overview — explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written nothing very definite is known. All that can with certainty be ascertained is that it was written before the death of Paul (65 a.d.), for it was written before the Acts Acts 1:1, and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain.It has been made a matter of inquiry whether Luke was a Gentile or a Jew. On this subject

Acts 2:29 — the garden of his own house”; 2 Chronicles 16:14, Asa was buried in the city of David; 2 Kings 14:20. David was buried in the city of David 1 Kings 2:10, with his fathers; that is, on Mount Zion, where he built a city called after his name, 2 Samuel 5:7. Of what form the tombs of the kings were is not certainly known. It is almost certain, however, that they would be constructed in a magnificent manner.The tombs were commonly excavations from rocks, or natural caves; and sepulchres cut out of the

Acts 2:9 — proper, or Ancient Parthia, lying between Asia and Hyrcania, the residence of a rude and poor tribe, and traversed by bare mountains, woods, and sandy steppes, formed a part of the great Persian monarchy. Its inhabitants were of Scythian origin. About 256 years before Christ, Arsaces rose against the Syro-Macedonian power, and commenced a new dynasty in her own person, designated by the title of Arsacidae. This was the beginning of the great Parthian empire, which extended itself in the early days of

Romans 8:10 — the supposition, that they had wished to convey the idea of the most intimate possible connection. Christ is said to be “in them,” and they are represented as “in him.” He “abides in them, and they in him.” They “dwelt” in each other; John 14:20; Joh 15:4; 1 John 3:24; 1 John 4:12. Moreover, the Scripture illustrations of the subject furnish evidence to the same effect. The mystical union, as it has been called, is compared to the union of stones in a building, branches in a vine, members in a human

1 Corinthians 10:13 — resist it. We do not have the strength of angels.(4) That limit will, in all cases, be beyond the point to which we are tempted. If not, there would be no sin in falling, anymore than there is sin in the oak when it is prostrated before the tempest.(5) If people fall into sin, under the power of temptation, they only are to blame. They have strength to resist all the temptations that assail them, and God has given the assurance that no temptation shall occur which they shall not be able, by His aid,

1 Corinthians 15:29 — Else what shall they do ... - The apostle here resumes the argument for the resurrection which was interrupted at 1 Corinthians 15:19. He goes on to state further consequences which must follow from the denial of this doctrine, and thence infers that the doctrine must be true. There is, perhaps, no passage of the New Testament in respect to which there has been a greater variety

Ephesians 1:11 — - κληρόω klēroō - means literally “to acquire by lot,” and then to obtain, to receive. Here it means that they had received the favor of being to the praise of his glory for having first trusted in the Lord Jesus.Being predestinated - Ephesians 1:5.According to the purpose - On the meaning of the word “purpose,” see the notes, Romans 8:28.Of him who worketh all things - Of God, the universal agent. The affirmation here is not merely that God accomplishes the designs of salvation according to the

1 Timothy 3:2 — A bishop - A minister of religion, according to the foregoing remarks, who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church entrusted to him 1 Timothy 3:4-5, and who was also a preacher of the gospel.Must be blameless - This is a different word (ἀνεπίλημπτον anepilēmpton) from that rendered “blameless” in Luke 1:6; Philippians 2:15; Philippians 3:6 (ἄμεμπτος amemptos); compare however, Luke 1:6 note;

Hebrews 2:1 — and yet many suffer this to pass by without becoming interested in it. Others are converted, and the heavenly influences descend all around us, but we are unaffected, and the season so full of happy and heavenly influences is gone - to return no more.(5) We let the favorable season slip, because we design to attend to it at some future period of life. So youth defers it to manhood - manhood to old age - old age to a death-bed - and then neglects it - until the whole of life has glided away, and the

Hebrews 2:15 — peace; and ultimately they will be brought to a world where it will be wholly unknown. The dread of death is taken away, or they are delivered from that, because: (a)The cause of that dread - to wit, sin, is removed; see the notes at 1 Corinthians 15:54-55.Because they are enabled to look to the world beyond with triumphant joy. Death conducts them to heaven. A Christian has nothing to fear in death; nothing beyond the grave. In no part of the universe has he any thing to dread, for God is his

Hebrews 2:3 — heads an eternal crown. Heaven with all its glories is offered to us; and such a deliverance, and such an elevation to eternal honors, deserves to be called great. If that is neglected, there is no other salvation; and man must be inevitably destroyed.(5) It is “great” because it was effected by infinite displays of power, and wisdom, and love. It was procured by the incarnation and humiliation of the Son of God. It was accomplished amidst great sufferings and self-denials. It was attended with great

Hebrews 9:27 — or haphazard. It is not a “debt of nature.” It is not the condition to which man was subject by the laws of his creation. It is not to be accounted for by the mere principles of physiology. God could as well have made the heart to play forever as for 50 years. Death is no more the regular result of physical laws than the guillotine and the gallows are. It is in all cases the result of “intelligent appointment,” and for “an adequate cause.”(2) That cause, or the reason of that appointment, is sin;

1 John 3:6 — means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Matthew 10:11; Matthew 26:38; Mark 6:10; Luke 1:56, “et saepe.” In the writings of John, however, it is quite a favorite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and

Revelation 11:7 — the sea”; in Revelation 13:11, as “coming up out of the earth.” It is also mentioned with characteristics appropriate to such an origin, in Revelation 13:2-4 (twice), Revelation 13:11, Revelation 13:12 (twice), Revelation 13:14 (twice), Revelation 13:15 (twice), 17, 18; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10, Revelation 16:13; Revelation 17:3, Revelation 17:7-8 (twice), 11, 12, 13, 16, 17; Revelation 19:19-20 (twice); Revelation 20:4, Revelation 20:9.

Revelation 2:11 — and undecaying; and that beyond the grave we shall never fear death in any form. What more is needful to enable us to bear with patience the trials of this life, and to look upon death when it does come, disarmed as it is of its sting 1 Corinthians 15:55-57, with calmness and peace?The Epistle to the Church at PergamosThe contents of the epistle Revelation 2:12-17 are as follows:A reference, as is usual in these epistles, to some attribute of Him who addressed them, suited to inspire respect, and