Bible Commentaries

Psalms 141:3 — Set a watch, O Lord, before my mouth - That I may not say anything rashly, unadvisedly, improperly. Compare Psalms 39:1. The prayer here is, that God would guard him from the temptation to say something wrong. To this he seems to have been prompted by the circumstances of the case, and by the advice of those who were with him. See introduction to the psalm. Compare the

Proverbs 1:11 — The temptation against which the teacher seeks to guard his disciple is that of joining a band of highway robbers. The “vain men” who gathered around Jephthah Judges 11:3, the lawless or discontented who came to David in Adullam 1 Samuel 22:2, the bands of robbers who infested every part of the country in the period of the New Testament, and against whom every Roman governor had to wage incessant war, show how deeply

Leviticus 11:44-47 — Estos versículos exponen el fundamento espiritual sobre el cual se basa la distinción entre limpio e impuro. Compare las referencias marginales y ; Levítico 20:25 ; 1 Pedro 1:15 . La base de la obligación de mantener la distinción fue el llamado de los hebreos a ser el pueblo especial de Yahvé. Debía ser algo en su vida diaria para recordarles el pacto que los distinguía de las naciones del mundo. Por Jesucristo

Leviticus 5:14 — (Este comentario se extiende hasta ). Las ofrendas por la culpa, tal como se describen en esta sección y en Levítico 7:1 , se distinguen claramente de las ofrendas por el pecado ordinarias en estos detalles: (1) Fueron ofrecidos a causa de ofensas que involucraron una lesión a alguna persona (podría ser el Señor mismo) con respecto a la propiedad. Véase ; Levítico 6:4

Isaiah 22:12 — Affliction, oppression, and calamity are indications from God “always” that we ought to be humbled, and to prostrate ourselves before Him.And to baldness - To plucking off the hair, or shaving the head - one of the emblems of grief among the ancients Job 1:20; Micah 1:16.And to girding with sackcloth - (see the note at Isaiah 3:24).

Ezekiel 43:13 — The altar of sacrifice which stood in the inner court, not the altar of incense described Ezekiel 41:22. In the temple of the vision the dimensions differ from those of the tabernacle Exodus 27:1, and of Solomon’s Temple 2 Chronicles 4:1, with a view to introduce definite propositions and symbolic numbers. See Plan L.The bottom - The base (I) of the

Matthew 23:31 — and were witnesses to themselves, that it was mere hypocrisy, and that they really approved the conduct of those who slew the prophets.Children of them ... - Resembling them; approving their conduct; inheriting their feelings. See the notes at Matthew 1:1. They not only showed that they were descended from them, but that they possessed their spirit, and that, in similar circumstances, they would have done as they did.

Matthew 6:20-21 — terminates; no enemies plunder or destroy. To have treasure in heaven is to possess evidence that its purity and joys will be ours. It is to be heirs of God, and joint-heirs with Christ, to an inheritance incorruptible, undefiled, and that fadeth not away, 1 Peter 1:4. The heart, or affections, will of course be fixed on the treasure. To regulate the heart, it is therefore important that the treasure, or object of attachment, should be right.

John 11:20 — Then Martha ... - To Martha was intrusted the management of the affairs of the family, Luke 10:40. It is probable that she first heard of his coming, and, without waiting to inform her sister, went immediately out to meet him. See John 11:28.Sat still in the house - The word “still” is not in the original. It means that she remained sitting

John 16:8 — fair and sufficient arguments that they are sinners, and cause them to feel this. This is the nature of conviction always.The world - Sinners. The men of the world. All men are by nature sinners, and the term the world may be applied to them all, John 1:10; John 12:31; 1 John 5:19.

John 8:29 — Is with me - In working miracles, etc.Hath not left me alone - Though men had forsaken and rejected him, yet God attended him.Those things that please him - See Matthew 3:17; “This is my beloved Son, in whom I am well pleased,” Philippians 2:8; Isaiah 53:10-12; 2 Peter 1:17; Luke 3:22; Matthew 17:5. His undertaking the work of redemption was pleasing to God, and he had the consciousness that in executing it he did those

Colossians 4:18 — The salutation by the hand of me Paul - Probably the rest of the Epistle was written by an amanuensis. As was his custom, Paul affixed his own hand to it in the form of a salutation; compare the 1 Corinthians 16:21 note; 2 Thessalonians 3:17 note.Remember my bonds - Also evidently written by his own hand, to make the injunction more impressive; compare the notes at Hebrews 13:3. The meaning is, that they should not forget him in his confinement.

1 Timothy 3:14 — Timothy were the permanent prelate of Ephesus, would Paul have intimated that he expected soon to come and take the work of completing the arrangements there into his own hands? In regard to his expectation of going soon to Ephesus, see the notes on 1 Timothy 1:3; compare the Introduction to the Epistle.

Titus 1:10 — For there are many unruly and vain talkers and deceivers - There are many persons who are indisposed to submit to authority (see the word unruly in Titus 1:6); many who are vain talkers - who are more given to talk than to the duties of practical religion (see the character of “Talkative,” in the Pilgrim’s Progress); and many who live to deceive others under the mask of religion. They make great pretensions

Hebrews 10:11 — And every priest standeth daily ministering - That is, this is done every day. It does not mean literally that every priest was daily concerned in offering sacrifices, for they took turns according to their courses, (notes on Luke 1:5), but that this was done each day, and that every priest was to take his regular place in doing it; Numbers 28:3. The object of the apostle is to prove that under the Jewish economy sacrifices were repeated constantly, showing their imperfection,

1 Samuel 29:10 — Con los sirvientes de tu amo - La clave para esto se puede encontrar en 1 Crónicas 12:19, donde parece que un número considerable de Manassites "cayeron" a David justo en este momento, y volví con él a Ziklag. Por lo tanto, es a estos recién llegados que Achish aplica la expresión. Es imposible no reconocer aquí una interposición

1 Samuel 8:22 — Una repetición por tercera vez 1 Samuel 8:7, 1 Samuel 8:9 de la expresión de la voluntad de Dios en el asunto, marca la gran falta de voluntad de Samuel para cumplir con la solicitud de la gente. Además de la aversión natural que sintió al ser apartado después de tantos años de servicio

2 Samuel 15:18 — Transmitido - Más bien, "cruzó" el Brook Kidron, como en 2 Samuel 15:22. Gititas - Durante la residencia de David en el país de los filisteos, él se adhirió a una banda así; y después del asentamiento de su reino, y la subyugación de los filisteos, la banda recibió reclutas de Gath, quizás con el consentimiento del

2 Samuel 15:7 — Cuarenta años - Un error clerical obvio, aunque muy antiguo durante cuatro años, que puede ser del regreso de Absalón de Geshur, o de su reconciliación con David, o desde el comienzo de los esquemas criminales a los que se refiere 2 Samuel 15:1. Hebrón - Esto, como había sido la antigua capital del reino de David y el lugar de nacimiento de Absalom, fue bien elegido. Era un centro natural, probablemente tenía muchos habitantes descontentos por la transferencia del gobierno a Jerusalén,

2 Samuel 9:4 — David cosechó el fruto de su amabilidad con Mefiboset, porque cuando huyó de Absalón, Machir, el hijo de Amiel, fue uno de los más liberales al proporcionarle a él y a su ejército los artículos necesarios (referencia marginal). Según 1 Crónicas 3:5, Ammiel (llamado inversamente Eliam, 2 Samuel 11:3) era el padre de Bath-sheba. Si este fuera el mismo Ammiel, Machir sería el hermano de Bath-sheba. Sin embargo, el nombre no es muy poco frecuente ( Num 13:12 ; 1 Crónicas 26:5, etc.).