Bible Commentaries

Psalms 17:15 — life, and are satisfied; “I” cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favor and friendship of God.I will behold thy face - I shall see thee. Compare Mat 5:8; 1 Corinthians 13:12; 1 John 3:2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be employed by those who believe in a future state, and by no others. This is the highest object

Isaiah 1:18 — principles of his government to reason, on the supposition that men may see the propriety of his service, and of his plan.Let us reason together - ונוכחה venivākechâh from יכח yâkach, not used in Kal, but in Hiphil; meaning to show, to prove. Job 13:15 : ‘Surely I will prove my ways (righteous) before him;’ that is, I will justify my ways before him. Also to correct, reprove, convince, Job 32:12; to rebuke, reproach, censure, Job 6:25; to punish, Job 5:17; Proverbs 3:12; to judge, decide, Isaiah

Isaiah 49:3 — the word ‘Israel’ refer? And if it refer to the Messiah, why is this name given to him? There is no variety in the ancient versions, or in the MSS. The opinions which have been maintained have been referred to in the analysis, and are briefly these:1. The most obvious interpretation of the verse, if it stood alone, would be to refer it to the Jews as ‘the servant of Jehovah,’ in accordance with Isaiah 41:8, by whom he would be glorified in accordance with the declaration in Isaiah 44:23. This is

Daniel 12:10 — and they will act out their nature, despite all that is done to save them, and despite the fact that religion will have the ascendency in the hearts and lives of the great mass of mankind. For an illustration of this, see the notes at Revelation 9:20-21; notes at Revelation 20:7.And none of the wicked shall understand - This, also, is a general declaration. It means, that none of the wicked would understand the import of these prophecies, or the true nature of religion. Their depravity of heart would

Daniel 2:31 — accordance with the Chaldee. The language is properly what denotes a prolonged or attentive observation. He was in an attitude favorable to vision, or was looking with intensity, and there appeared before him this remarkable image. Compare Daniel 7:1-2, Daniel 7:4, Daniel 7:6. It was not a thing which appeared for a moment, and then vanished, but which remained so long that he could contemplate it with accuracy.And, behold, a great image - Chaldee, “one image that was grand” - שׂגיא חד צלם tselēm

Joel 1:4 — including other plagues, famine, and often, pestilence.Of the four kinds, here named by the prophet, that rendered “locust” is so called from its multitude, (from where Jeremiah says “they are more numerous than the locust” See Judges 6:5; Judges 7:12; Psalms 105:34; Nahum 3:15. It is a proverb in Arabic also)), and is, probably, the creature which desolates whole regions of Asia and Africa. The rest are named from their voracity, the “gnawer,” “licker,” “consumer,” but they are, beyond doubt, distinct

Acts 5:31 — Him hath God exalted - See the notes on Acts 2:33.To be a Prince - ἀρχηγὸν archēgon. See the notes on Acts 3:15. In that place he is called the “Prince of life.” Here it means that he is actually in the “exercise” of the office of a prince or a king, at the right hand of his Father. The title “Prince,” or “King,” was one which was well known as applied to the

Romans 1:21 — Thus, we judge of favors received of our fellow-men. the apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following. (1) The effect of ingratitude is to render the heart hard and insensible. (2) People seek to forget the Being to whom they are unwilling to exercise gratitude. (3) To do this, they fix their affections on other things; and hence, the pagan expressed their

Romans 10:18 — was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in Romans 10:14-15, was not well founded, for in fact the thing existed which the objector maintained to be necessary, to wit, that they had heard, and that preachers had been sent to them.Yes, verily - In the original, a single word, μενοῦνγε menounge, compounded

Romans 14:5 — One man esteemeth - Greek “judgeth” κρίνει krinei. The word is here properly translated “esteemeth;” compare Acts 13:46; Acts 16:15. The word originally has the idea of “separating,” and then “discerning,” in the act of judging. The expression means that one would set a higher value on one day than on another, or would regard it as more sacred than others. This was

2 Corinthians 11:24 — Of the Jews ... - On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases:(1) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trials referred to here than are specified there.(2) This proves that this Epistle was not framed

2 Corinthians 7:11 — The construction is, “For lo! this very thing, to wit, your sorrowing after a godly manner, wrought carefulness, clearing of yourselves,” etc. The object of Paul is to illustrate the effects of godly sorrow, to which he had referred in 2 Corinthians 7:10. He appeals, therefore, to their own case, and says that it was beautifully illustrated among themselves.What carefulness - (σπουδήν spoudēn). This word properly denotes “speed, haste;” then diligence, earnest effort, forwardness. Here it is evidently

2 Corinthians 9:6 — sparingly.He which soweth sparingly - This expression has all the appearance of a proverb, and doubtless is such. It does not occur indeed elsewhere in the Scriptures, though substantially the same sentiment exciting to liberality often occurs; see Psalms 12:1-3; Proverbs 11:24-25; Proverbs 19:17; Proverbs 22:9. Paul here says that it is in giving as it is in agriculture. A man that sows little must expect to reap little. If he sows a small piece of land he will reap a small harvest; or if he is niggardly

Galatians 1:6 — referred to God. The reasons are:That he who had called them, is said to have called them “into the grace of Christ,” which would be hardly said of Christ himself; and, That the work of calling people is usually in the Scriptures attributed to God; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 2Th 2:14; 2 Timothy 1:9. Into the grace of Christ - Locke renders this, “into the covenant of grace which is by Christ.” Doddridge understands it of the method of salvation which is by or through the grace

2 Timothy 3:16 — Scripture - This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of “the Scriptures;” compare 2 Peter 3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.Is

Hebrews 5:1 — high priest was to be of the family of Aaron Exodus 29:9, though in later times the office was frequently conferred on others. In the time of the Romans it had become venal, and the Mosaic regulation was disregarded; 2 Macc. 4:7; Josephus, Ant. xv. 3. 1. It was no longer held for life, so that there were several persons at one time to whom was given the title of high priest. The high priest was at the head of religious affairs, and was the ordinary judge of all that pertained to religion, and even

Revelation 1:4 — John to the seven churches which are in Asia - The word “Asia” is used in quite different senses by different writers. It is used: (1)As referring to the whole eastern continent now known by that name; (2)Either Asia or Asia Minor; (3)That part of Asia which Attalus III, king of Pergamos, gave to the Romans, namely, Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern

Revelation 1:4 — John a las siete iglesias que están en Asia - la palabra "asia" se usa en sentidos muy diferentes por diferentes escritores. Esta usado: (1) Al referirse a todo el continente oriental ahora conocido por ese nombre; (2) Asia o Asia Menor; (3) esa parte de Asia que Attalus III, rey de Pergamos, le dio a los romanos, a saber, Mysia, Frygia, Lycaonia, Lydia, Carla, Pisidia y la costa sur, es

Revelation 20:2 — And he laid hold on - Seized him by violence - ἐκράτησεν ekratēsen. The word denotes “the employment of strength” or “force”; and it implies that he had power superior to that of the dragon. Compare Matthew 14:3; Matthew 18:28; Matthew 21:46; Matthew 22:6; Matthew 26:4. We can at once see the propriety of the use of this word in this connection. The great enemy to be bound has himself mighty power, and can be overcome only by a superior. This may teach us

Revelation 8:1 — And when he had opened the seventh seal - See the notes on Revelation 5:1.There was silence in heaven - The whole scene of the vision is laid in heaven Revelation 4:1-11, and John represents things as they seem to be passing there. The meaning here is, that on the opening of this seal, instead of voices, thunderings, tempests,