Bible Commentaries

Psalms 141 overview — circumstances similar to the former. It is impossible, however, to determine the precise time at which it was written, or the exact circumstances of the psalmist at the time.The circumstances, as far as they can be gathered from the psalm, are these:(1) He was in a situation of peril; so much so as to have almost no hope for himself or his followers. Snares and gins were laid for him Psalms 141:9, and his followers and friends were scattered and dispirited, as if their bones were scattered at the

Psalms 53:5 — There were they in great fear ... - Margin, as in Hebrew, “they feared a fear.” For the general meaning of the verse, see the notes at Psalms 14:5. There is, however, an important change introduced here - the most important in the psalm. The general sentiment of two verses Psalms 14:5-6 in Psalms 14:1-7 is here compressed into one, and yet with such an important change as to show that it was

Psalms 77 overview — For the meaning of the title to this psalm, see the notes at the title to Psalms 39:1-13. It purports, like the preceding ones, to be a psalm of Asaph. See the notes in the title to Psalms 73:0. Nothing is known, or can now be ascertained, of the occasion on which the psalm was composed. It is not absolutely certain whether it refers

Isaiah 1:11 — would be vain. The same sentiment often occurs in the Old Testament. Hath Jehovah as great delight in burnt-offerings and sacrifices As in obeying the voice of the Lord? Behold, to obey is better than sacrifice, And to hearken than the fat of rams. 1 Samuel 15:22. To what purpose shall frankincense be brought unto me from Sabah? Or the rich aromatic reed from a far country? Your burnt-offerings are not acceptable, Nor your sacrifices pleasant unto me. Jeremiah 6:20. Blaney. For I desired mercy and

Isaiah 19:20 — supposes that it would be “the angel” by which the army of Sennacherib would be destroyed. Gesenius thinks it was Psammetichus, who would deliver them from the tyranny of the eleven kings who were contending with each other, or that, since in Isaiah 19:4, he is called a ‘severe lord,’ it is probable that the promise here is to be understood of a delivering or protecting angel. But it is evident that some person is here denoted who would be sent “subsequently” to the national judgments which are here

Isaiah 61:3 — To appoint unto them - Hebrew, ‘To place;’ that is, to place happiness before them; to give them joy arid consolation.That mourn in Zion - (See the notes at Isaiah 1:8). The mourners in Zion mean those who dwelt in Jerusalem; then all those who are connected with the church of God - his poor and afflicted people.To give unto them beauty for ashes - In the Hebrew there is here a beautiful paronomasia, which cannot

Zephaniah 2:11 — conscience makes them shrink from the face of Love. Even in this life they feel this shrinking, and, as if it were some lessening of their grief, they deny it, as though this could destroy the truth, which they ‘hold down in unrighteousness.’” Romans 1:18.For He will famish all the gods of the earth - Taking away “the fat of their sacrifices, and the wine of their drink-offerings” Deuteronomy 32:38. Within 80 years from the death of our Lord , the governor of Pontus and Bithynia wrote officially to

Zechariah 3:8 — the exclusion of Himself. His companions are probably ordinary priests, who sit as sharing his dignity as priest, but “before him,” as inferiors. So Ezekiel says, “I was sitting in my house, and the elders of Israel were sitting before me” Ezekiel 8:1. They are “images of the things to come” Hebrews 10:1. Isaiah’s two sons, with their prophetic names, “Haste-spoil speed-prey, and a-remnant shall-return,” were with his own name, “salvation-of-the-Lord, signs and portents” Isaiah 8:18 of the future

Matthew 25:46 — all, it must be reached by punishing the offender himself.Into everlasting punishment - The original word translated here as “punishment” means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament - 1 John 4:18; “Fear hath ‘torment.’” The verb from which the noun is derived is twice used - Act 4:21; 2 Peter 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a “state or condition,” but absolute, positive suffering;

John 5:23 — words, and actions the praise and obedience which are due to him. We honor God when we obey him and worship him aright. We honor the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God John 1:1, as he here says he has power and authority equal with God, so we honor him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ “as God.” So we

Acts 6:1 — considerable degree to the clergy, and they should be freed from such sources of difficulty and embarrassment.Was multiplied - By the accession of the three thousand on the day of Pentecost, and of those who were subsequently added, Acts 4:4; Acts 5:14.A murmuring - A complaint - as if there had been partiality in the distribution.Of the Grecians - There has been much diversity of opinion in regard to these persons, whether they were “Jews” who had lived among the Gentiles, and who spoke the Greek

Acts 8:40 — But Philip was found - That is, he came to Azotus, or he was not heard of until he reached Azotus. The word is often used in this sense. See 1 Chronicles 29:17, margin; 2 Chronicles 29:29, margin; Genesis 2:20; see also Luke 17:18; Romans 7:10. In all these places the word is used in the sense of to be, or to be present. It does not mean here that there was any miracle in the case, but that

Acts 9:5 — And he said, Who art thou, Lord? - The word “Lord” here, as is frequently the case in the New Testament, means no more than “sir,” John 4:19. It is evident that Saul did not as yet know that this was the Lord Jesus. He heard a voice as of a man; he heard himself addressed, but by whom the words were spoken was to him unknown. In his amazement and confusion, he naturally asked who it was

Romans 8:1 — under the Law, and would be still, but for the intervention of the gospel.No condemnation - This does not mean that sin in believers is not to be condemned as much as any where, for the contrary is everywhere taught in the Scriptures; but it means,(1) That the gospel does not pronounce condemnation like the Law. Its function is to pardon; the function of the law is to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation, and to set

1 Corinthians 10:20 — only to designate evil beings. It is not implied in their writings to good angels or to blessed spirits, but to evil angels, to idols, to false gods. Thus, in the Septuagint the word is used to translate אלילים Elilim, “idols” Psalms 95:5; Isaiah 65:10; and שׁד shēd, Shaid, as in Deuteronomy 32:17, in a passage which Paul has here almost literally used, “They sacrificed unto devils, not to God.” No where in the Septuagint is it used in a good sense. In the New Testament the word is uniformly used

2 Corinthians 12:8 — this; in order that this calamity might be removed.I besought the Lord - The word “Lord” in the New Testament, when it stands without any other word in connection to limit its signification, commonly denotes the Lord Jesus Christ; see the note on Acts 1:24. The following verse here shows conclusively that it was the Lord Jesus to whom Paul addressed this prayer. The answer was that his grace was sufficient for him; and Paul consoled himself by saying that it was a sufficient support if the power of

Philippians 2:17 — gods, before he tasted of it himself, poured out apart of it on the altar. Passow. It is used also to denote the fact that, when an animal was about to be slain in sacrifice, wine was poured on it as a solemn act of devoting it to God; compare Numbers 15:5; Numbers 28:7, Numbers 28:14. In like manner, Paul may have regarded himself as a victim prepared for the sacrifice. In the New Testament it is found only in this place, and in 2 Timothy 4:6, where it is rendered, “I am ready to be offered;” compare

1 Timothy 5:19 — Against an elder - The word “elder” here seems to be used in the sense in which it is in the previous verse as relating to “office,” and not in the sense of an aged man, as in 1 Timothy 5:1. The connection demands this interpretation.Receive not an accusation - He was not to regard such a charge as well founded unless sustained by two or three witnesses. It is clear from this, that Paul supposed that Timothy would be called

Hebrews 2:14 — children of God; or who were to sustain that relation to him.Are partakers of flesh and blood - Have a human and not an angelic nature. Since they are men, he became a man. There was a fitness or propriety that he should partake of their nature; see the 1 Corinthians 15:50 note; Matthew 16:17 note.He also himself, ... - He also became a man, or partook of the same nature with them; see the notes at John 1:14.That through death - By dying. It is implied here: (1)That the work which he undertook of destroying

1 Peter 4:17 — does not denote literally the temple, or the Jews, but those who were in his time regarded as the people of God - Christians - the church. So the phrase (בּית יהוה bēyt Yahweh) “house of Yahweh” is used to denote the family or people of God, Numbers 12:7; Hosea 8:1. Compare also 1 Timothy 3:15 and the note on that verse. The sense here is, therefore, that the series of calamities referred to were to commence with the church, or were to come first upon the people of God. Schoettgen here aptly quotes