Bible Commentaries

Psalms 11:3 — seguridad. Se supone que este es el caso en las circunstancias mencionadas en el salmo, cuando no se respetaba la verdad y la justicia, y cuando los justos, por lo tanto, no podían encontrar seguridad. Es en estas circunstancias que se da el consejo Salmo 11:1, que los justos deben buscar seguridad en el vuelo. ¿Qué pueden hacer los justos? - ¿Qué fuente de seguridad o confianza tiene él? Su confianza por su propia seguridad y por el bien de la sociedad siempre ha estado en el predominio de principios

Psalms 14:3 — palabra traducida "ido a un lado" significa apropiadamente irse, apartarse o alejarse, partir; como, por ejemplo, para salir del camino o camino correcto, Éxodo 32:8. Entonces significa apartarse de Dios; alejarse de su adoración; para apostatar, 1 Samuel 12:2; 2Ki 18: 6 ; 2 Crónicas 25:27. Esta es la idea aquí: que todos habían renegado del Dios viviente. La palabra "todos" en las circunstancias hace que la declaración sea tan universal como se puede hacer; y ningún término podría usarse más

Psalms 146 overview — prophets. That it may have belonged to the times of Haggai and Zechariah is certainly possible, nor is there anything in the psalm inconsistent with that supposition, though there is no positive evidence that it is so. In this portion of the Psalms Ps. 146–150 all begin and end in the same manner, with a Hallelujah; they all belong to one group, and seem to pertain to the same occasion; and it is not inprobable that they constitute a series of psalms intended to commemorate the completion of the walls

Psalms 19:14 — hablo Y la meditación de mi corazón - Los pensamientos de mi corazón. Sea aceptable a la vista - Sea como lo apruebe; o, sea lo que sea agradable para ti; tales como te darán deleite o satisfacción; tal como sea agradable para ti. Compare Proverbios 14:35; Isaías 56:7; Isaías 60:7; Jeremias 6:2; Éxodo 28:38; Levítico 22:20; Levítico 19:5. Esto supone: (a) que Dios tiene tal control sobre nuestros pensamientos y palabras, que puede hacernos ordenarlos correctamente; (b) que es apropiado rezarle

Psalms 28 overview — exactitud de la inscripción. Pero, como en algunos de los salmos anteriores, ni el título ni el contenido contienen ninguna indicación sobre el tiempo o las circunstancias de su composición. Tiene, en algunos aspectos, un gran parecido con Salmo 26:1. La idea principal en esto, como en eso, es el fuerte afecto del autor por aquellos que veneran y aman a Dios; su fuerte deseo de asociarse con ellos en carácter y destino; su sincero deseo de que no sea alejado de ellos, y que su suerte no esté con

Psalms 33 overview — title to the latter of them was omitted.The psalm properly consists of three parts:I. an exhortation to praise God;II. reasons why he should be praised; andIII. the expression of a purpose thus to praise Him.I. An exhortation to praise God, Psalms 33:1-3. In this there is a call on the righteous to praise Him with songs and with musical instruments - the harp, the psaltery, the instrument of ten strings; a call to make use of the best powers of music in all its varied forms in His service.II. Reasons

Psalms 36:1 — palabra - נאם n e 'ûm - es un participio de un verbo, נאם nâ'am, que significa murmurar; murmurar hablar en voz baja; y se emplea especialmente con referencia a la voz divina en la cual los oráculos de Dios fueron revelados a los profetas. Compare 1 Reyes 19:12. Se encuentra más comúnmente en conexión con la palabra "Señor" o "Yahweh", expresada por la frase "Saith the Lord", como si el oráculo fuera la voz de Yahweh. Génesis 22:16; Números 14:28; Isaías 1:24; Isaías 3:15, "et saepe". Aquí

Psalms 8:1 — Oh Señor - Hebreo, יהוה Yahweh. Es una dirección a Dios por su título elegido y especial, Éxodo 3:14. Compare las notas en Isaías 1:2. Nuestro Señor - La palabra usada aquí - אדני 'âdônay - significa correctamente maestro, señor, gobernante, propietario , y es un título que se le da a un dueño de tierra o de esclavos, a reyes o gobernantes, y

Isaiah 46 overview — continuation of the argument before commenced to show the folly of idolatry, and to induce the captive and exile Jews to put their trust in Yahweh. The argument consists of the following particulars: I. The idols of Babylon should be overthrownIsaiah 46:1-2; Isaiah 46:1-2. The prophet sees those idols removed from their places, laid on beasts of burden and borne away. They were unable to deliver their city from the arm of the conqueror, but were themselves carried into captivity. The exiles, therefore,

Romans 9 overview — Gentiles had been removed; that the Jews could not be saved by any external advantages which they possessed; that all were alike guilty before God; and that there was but one way for Jews and Gentiles of salvation - by faith in Jesus Christ; Romans 1:0; Romans 2:0; Romans 3:0. He had stated the benefits of this plan Romans 5:0, and showed its bearing in accomplishing what the Law of Moses could not effect in overcoming sin; Romans 6:0; Romans 7:0. In Romans 8:0 he had stated also on what principles

1 Corinthians 15:17 — Your faith is vain, - 1 Corinthians 15:14. The meaning of this passage here is, that their faith was vain, “because,” if Christ was not raised up, they were yet unpardoned sinners. The pardon of sin was connected with the belief of the resurrection of the Lord Jesus, and,

Colossians 4:5 — Deal with them on the strictest principles of integrity, so that they may not have occasion to reproach the religion which you profess.Toward them that are without - Without the pale of the church, or who are not professing Christians; see the notes at 1 Corinthians 5:12. They were surrounded by pagans, as Christians now are by men of the world. The injunction is one that requires us to act with prudence and propriety (ἐν σοφίᾳ en sophia toward them; and there is perhaps not a more important direction

Titus 2:12 — of these, or refusing to practice them, we should lead a holy life.” The word ungodliness here means all that would be included under the word impiety; that is, all failure in the performance of our proper duties towards God; see the notes at Romans 1:18. The phrase “worldly lusts” refers to all improper desires pertaining to this life - the desire of wealth, pleasure, honor, sensual indulgence. It refers to such passions as the people of this world are prone to, and would include all those things

James 3:2 — sense, that he has complete control over himself, and will not be liable to error in anything. The design is to show the important position which the tongue occupies, as governing the whole man. On the meaning of the word perfect, see the notes at Job 1:1.And able also to bridle the whole body - To control his whole body, that is, every other part of himself, as a man does a horse by the bridle. The word rendered “to bridle,” means to lead or guide with a bit; then to rein in, to check, to moderate,

1 John 1:9 — If we confess our sins - Pardon in the Scriptures, always supposes that there is confession, and there is no promise that it will be imparted unless a full acknowledgment has been made. Compare Psalms 51:0; Psalms 32:1-11;; Luke 15:18 ff; Luke 7:41 ff; Proverbs 28:13.He is faithful - To his promises. He will do what he has assured us he will do in remitting them.And just to forgive us our sins - The word “just” here cannot be used in a strict and proper

1 John 3:2 — inferred as following from this. There is enough to animate us with hope, and to sustain us in the trials of life. There is one thing which is clear, that we shall be like the Son of God; but what is fully involved in this is not made known. Perhaps, (1)It could not be so revealed that we could understand it, for that state may be so unlike the present that no words would fully convey the conception to our minds. Perhaps, (2)It may be necessary to our condition here, as on probation, that no more light

1 John 5:9 — ever hesitates is, whether we actually have his testimony, or certainly know what he bears witness to; when that is ascertained, the human mind is so made that it cannot believe that God would deliberately deceive a world. See the notes at Hebrews 6:18. Compare Titus 1:2.For this is the witness of God ... - The testimony above referred to - that borne by the Spirit, and the water, and the blood. Who that saw his baptism, and heard the voice from heaven, Matthew 3:16-17, could doubt that he was the

Jude 1:13 — Raging waves of the sea - Compare 2 Peter 2:18. They are like the wild and restless waves of the ocean. The image here seems to be, that they were noisy and bold in their professions, and were as wild and ungovernable in their passions as the billows of the sea.Foaming out their own shame - The

Revelation 1:14 — the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow - the purest white of which the mind conceives. The comparison with wool and snow to denote anything especially white is not uncommon. See Isaiah 1:18. Prof. Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and vigor, but that it means radiant, bright, resplendent

Revelation 3:9 — were of Jewish extraction, and boasted much of being Jews, yet they were really under the influence of Satan, and their assemblages deserved to be called his “synagogue.”And are not, but do lie - It is a false profession altogether. Compare notes on 1 John 1:6.Behold, I will make them to come and worship before thy feet - The word rendered “worship” here, means, properly, to full prostrate; and then to do homage, or to worship in the proper sense, as this was commonly done by falling prostrate. See