Bible Commentaries

Psalms 119:84 — the will of the ungodly? when wilt thou set thyself in opposition to their cruelty and outrage, in order to take vengeance upon them? The Scriptures often use the word days in this sense; as, for example, “the days of Egypt,” Ezekiel 30:9; “the days of Babylon,” and “the days of Jerusalem,” Psalms 137:7; a word which, in other places, is called “ the day of visitation,” Isaiah 10:3. By the use of the plural number, is denoted a certain determinate

Psalms 141:7 — whole into the ditch; David tells us, that he and those with him were treated more barbarously, their Bones being dispersed, as one cleaves wood or stones into fragments, or digs the earth. From this it appears, that David, like Paul, (2 Corinthians 1:9,) was delivered from deaths oft; (241) and we may learn the duty of continuing to cherish hope of life and deliverance even when the expression may apply to us, that our bones have been broken and scattered. (241) If David here refers to the treatment

Isaiah 31:9 — 9.He shall pass to his stronghold for fear. (327) He now speaks of Sennacherib himself, who, trembling, shall betake himself in base and shameful flight to his “stronghold” or fortress, Nineveh, as to his nest. (2 Kings 19:36.) The Prophet

Isaiah 32:17 — allay commotions when we have returned to him. He it is, as the Psalmist says, who “maketh wars to cease to the ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire.” (Psalms 46:9.) We have already said that these things do not relate exclusively to Hezekiah, but must be referred to Christ.

Isaiah 43:22 — him;” for when Moses states that the worship of God had been restored, he says, “Then began men to call on the name of the Lord.” (Genesis 4:26.) But thou hast been wearied of me. In this second clause I consider the particle כי (ki) to be disjunctive, “But rather thou hast been wearied of me.” Others render it “Because thou hast wearied;” as if he had said, “Thou hast received with dislike what was enjoined on thee;” which amounts to nearly

Isaiah 45:9 — 9. y 10. ¡Ay del que lucha con su Hacedor! Este pasaje se explica de varias maneras. Algunos piensan que se refiere al Rey Belsasar, quien, como es evidente por Daniel, desafió altivamente a Dios, cuando profanó los vasos del Templo. ( Daniel 5:3.)

Jeremiah 38:1 — a message, delivered it to every one that came to him. Though then he was shut up in prison, yet the word of God could not be bound, as Paul says, who gloried in the fact, that though he was in chains, yet the truth spread far and wide. (2 Timothy 2:9.) Such was the case as to Jeremiah; though he was retained as a prisoner, he yet ceased not to discharge his office; and yet there is no doubt but that the purpose of the king was in this way to restrain him. The prison was, as it were, the captivity

Lamentations 1:16 — (142) Though the Sept. and Vulg. do not repeat the “eye,” yet the Targ. has “my two eyes,” and the Syr. , “mine eyes.” The repetition is in most copies, and it is very emphatical. See a similar instance in Jeremiah 4:9.   16.For these things I weep: mine eye! mine eye! it brings down water; For far from me is a comforter, a restorer of my life; Become desolate are my sons, for the enemy has prevailed. — Ed

Daniel 4:20 — how God’s servants ought to take a middle course. Thus Jeremiah, when prophesying adversity, feels sorrow and bitterness of spirit, and yet does not turn aside from unsparing reproof of the severest threats, as both sprang from God. (Jeremiah 9:1.) The rest of the prophets also act in the same manner. Here Daniel, on the one hand, pities the king, and on the other, through knowing himself to be the herald of God’s anger, he is not frightened by any danger while setting before the king

Habakkuk 1:4 — Efesios 4:26); es decir, cada uno debe considerar sus propios pecados para convertirse en un enemigo para sí mismo; y también debería sentirse indignado cada vez que ve a Dios ofendido. Esta regla que sigue el Profeta, debilitado, dice, es la ley (9) Sabemos que cuando prevalece una costumbre pecaminosa, hay poca autoridad en lo que se enseña: tampoco se desprecian las leyes humanas cuando la audacia de los hombres traspasa todas las restricciones, sino que incluso la misma ley de Dios se considera

Matthew 27:25 — himself some remnant, that his covenant might not be abolished by the destruction of the whole nation. He had adopted for himself the seed of Abraham, that it might be a chosen nation, a royal priesthood, his peculiar people and inheritance, (1 Peter 2:9.) The Jews now conspire, as with one voice, to renounce a favor so distinguished. Who would not say that the whole nation was utterly rooted out from the kingdom of God? But God, through their treachery, renders more illustrious the fidelity of his

Matthew 5:31 — Matthew 5:31.Whosoever shall put away his wife. As a more suitable occasion for discussing and explaining this doctrine at greater length will afterwards occur, (Matthew 19:9,) I shall now state briefly what Christ says in this passage. As the Jews falsely imagined that they discharged their whole duty toward God, when they kept the law in a national manner, so whatever the national law did not forbid, they foolishly supposed

Luke 1:75 — for ever, their gratitude ought not to be transitory or of short continuance; and, in a word, as “Christ both died and rose, and revived” for them, it is proper that he should be “Lord both of the dead and living,” (Romans 14:9.) So Paul, in a passage which I lately quoted, enjoins us to “live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself

John 1:51 — formerly closed against us, is actually opened in Christ. A visible instance of this was shown to Stephen, (Acts 7:55,) to the three disciples on the mountain, (Matthew 17:5,) and to the other disciples at Christ’s ascension, (Luke 24:51; Acts 1:9.) But all the signs by which God shows himself present with us depend on this opening of heaven, more especially when God communicates himself to us to be our life. Ascending and descending on the Son of man. This second clause refers to angels. They

1 Corinthians 15:56 — by him ere long. The strength of sin is the law It is the law of God that imparts to that sting its deadly power, because it does not merely discover our guilt, but even increases it. A clearer exposition of this statement may be found in Romans 7:9, where Paul teaches us that we are alive, so long as we are without the law, because in our own opinion it is well with us, and we do not feel our own misery, until the law summons us to the judgment of God, and wounds our conscience with an apprehension

1 Corinthians 3:16 — teachers he had said, “You are the master-builders of the house of God.” He now says to the people, “You are the temples of God. It is your part, therefore, to take care that you be not, in any way defiled.” Now, the design (190) is, that they may not prostitute themselves to the service of men. He confers upon them distinguished honor in speaking thus, but it is in order that they may be made the more reprehensible; for, as God has set them apart as a temple to himself, he

1 Corinthians 6:19 — 19.Know ye not that your body He makes use of two additional arguments, in order to deter us from this filthiness. First, That our bodies are temples of the Spirit; and, secondly, that the Lord has bought us to himself as his property. There is an emphasis

2 Corinthians 10:17 — judgment-seat of God, saying, that those glory on good grounds, who are approved by God. To glory in the Lord, however, is used here in a different sense from what it bears in the first chapter of the former Epistle, (1 Corinthians 1:31,) and in Jeremiah 9:24. For in those passages it means — to recognize God as the author of all blessings, in such a way that every blessing is ascribed to his grace, while men do not extol themselves, but glorify him alone. Here, however, it means — to place

Ephesians 3:9 — 9.What is the fellowship of the mystery. The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the wordsφωτίσαι

Hebrews 3:2 — as the whole Scripture testifies; hence Christ declares, that the doctrine which he delivered was not his own, but the Father’s, (John 7:16;) and in another place he says, “He who received me, receiveth him who has sent me.” (Luke 9:48.) For we say of Christ, that as he is clothed with our flesh, he is the Father’s minister to execute his commands. To the calling of God is added the faithful and upright performance of duty on the part of Christ; and this is required in true