Bible Commentaries

Psalms 42:5 — demasiado libremente, y que estaba mal: que era apropiado que un hombre como él buscara consuelo en puntos de vista más brillantes; que era un deber que se debía a sí mismo y a la causa de la religión tener puntos de vista más brillantes. Podemos comentar, (1) Que hay dos lados de los eventos que ocurren y que nos parecen tan desalentadores: un lado oscuro y un lado brillante. (2) Que en ciertos estados mentales, conectados a menudo con un sistema nervioso enfermo, somos propensos a mirar solo en el lado

Psalms 51:5 — חוללתי chôlal e tiy - es de una palabra - חול chûl - que significa correctamente, "dar la vuelta, girar, girar;" y luego viene a significar "retorcerse de dolor, retorcerse"; y luego se usa especialmente con referencia a los dolores del parto. Isaías 13:8; Isaías 23:4; Isaías 26:18; Isaías 66:7; Miqueas 4:1. Ese es el significado aquí. La idea es simplemente que él "nació" en la iniquidad; o que era un pecador cuando nació; o que su pecado se remonta a su nacimiento, como se podría decir que nació

Isaiah 16:3 — hebreo, 'Traiga consejo' o haga que venga (הבאו hâbı̂'ı̂û, o como está en el keri הביאי). La Vulgata representa esto en un número singular, y también lo es el keri, y tantos manuscritos JD Michaelis, Lowth, Etchhorn, Gesenius y Noyes, consideran Isaías 16:3 como un discurso suplicante de los moabitas fugitivos a los judíos para tomarlos bajo su protección, y como una bendición para el pueblo judío si lo hicieran; y Isaías 16:6 como la respuesta negativa de los judíos, o como una negativa a protegerlos

Isaiah 48:22 — versículo contiene un sentimiento cuya verdad nadie puede dudar. Para el transgresor de las leyes de Dios no puede haber paz, disfrute o prosperidad permanentes. La palabra paz se usa en las Escrituras en todos estos sentidos (vea la nota en Isaías 48:18). Puede haber alegría, y puede haber prosperidad temporal. Pero no existe una felicidad permanente, sustancial y permanente, como la que disfrutan aquellos que temen y aman a Dios. Este sentimiento ocurre con frecuencia en Isaías. Se repite en Isaías

Isaiah 49:6 — y espiritual de Dios. El preservado de Israel - Lowth hace esto, 'Para restaurar las ramas de Israel;' como si fuera נצרי n e tsârēy en el texto, en lugar de נצוּרי n e tsûrēy. La palabra נצר nêtser significa "rama" (ver las notas en Isaías 11:1; Isaías 14:9), y Lowth supone que significa las ramas de Israel; es decir, los descendientes de Israel o Jacob, por una similitud extraída de las ramas de un árbol que se derivan del mismo tallo o raíz. El siríaco aquí lo traduce como 'La rama de

2 Corinthians 4 overview — that of Moses. It was more clear. It was a ministration of justification 2 Corinthians 3:9, and of the Spirit 2 Corinthians 3:8, and was a ministration where they were permitted to look upon the unveiled and unclouded glories of God, 2 Corinthians 3:18. In this chapter he states some of the “consequences,” or “results” of their being called to this ministry; and the design is, to magnify the office of the ministry; to show the sustaining power of the truths which they preached; the interest which

Ephesians 1:6 — doctrine in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement Ephesians 1:3 by saying that God was to be regarded as “blessed” for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.(1)

Ephesians 4:26 — direction here is conformable to the usage of the Pythagoreans, who were bound, when there were any differences among them, to furnish some token of reconciliation before the sun set. Burder, in Ros. Alt. u. neu. Morgenland, in loc. It is implied here:(1) That there “may” be anger without sin; and,(2) That there is special danger in all cases where there is anger that it will be accompanied with sin. “Anger” is a passion too common to need any description. It is an excitement or agitation of mind, of

1 Thessalonians 4:11 — concerned. Every man should regard himself as disgraced who is concerned in a mob.And to do your own business - To attend to their own concerns, without interfering with the affairs of others; see the notes on Philippians 2:4; compare 2 Thessalonians 3:11; 1 Timothy 5:13; 1 Peter 4:13. The injunction here is one of the beautiful precepts of Christianity so well adapted to promote the good order and the happiness of society. It would prevent the impertinent and unauthorized prying into the affairs of

1 Thessalonians 5:28 — The grace of our Lord Jesus Christ, ... - notes, Romans 16:20.In regard to the subscription at the close of the Epistle, purporting that it was written from Athens, see the introduction, section 3. These subscriptions are of no authority, and the one here, like several others, is probably wrong.From the solemn

1 Timothy 1:16 — his example that the Lord Jesus could evince any possible degree of patience, and could have mercy on the greatest imaginable offenders.For a pattern - ὑποτύπωσιν hupotupōsin. This word occurs no where else in the New Testament, except in 2 Timothy 1:13, where it is rendered “form.” It properly means a form, sketch, or imperfect delineation. Then it denotes a pattern or example, and here it means that the case of Paul was an example for the encouragement of sinners in all subsequent times. It was

Hebrews 10:14 — themselves of it.Them that are sanctified - Those who are made holy by that offering. It does not mean that they are as yet “wholly” sanctified, but that they have been brought under the influence of that gospel which sanctifies and saves; see Hebrews 2:11; Hebrews 9:14. The doctrine taught in this verse is, that all those who are in any measure sanctified will be perfected forever. It is not a temporary work which has been begun in their souls, but one which is designed to be carried forward to perfection.

Hebrews 12:5 — And ye have forgotten the exhortation - This exhortation is found in Proverbs 3:11-12. The object of the apostle in introducing it here is, to show that afflictions were designed on the part of God to produce some happy effects in the lives of his people, and that they ought, therefore, to bear them patiently. In the previous verses,

Hebrews 6 overview — Analysis Of The ChapterIn Hebrews 5:10-11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchizedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the

Hebrews 9 overview — with that made by the Redeemer. The essential point is, that the former dispensation was mere shadow, type, or figure, and that the latter was real and efficacious. The chapter comprises, in illustration of this general idea, the following points: (1) A description of the ancient tabernacle, and of the utensils that were in it; Hebrews 9:1-5. (2) A description of the services in it, particularly of that performed by the high priest once a year; Hebrews 9:6-7. (3) All this was typical and symbolical,

James 4:8 — Draw nigh to God, and he will draw nigh to you - Compare 2 Chronicles 15:2. This declaration contains a great and important principle in religion. If we wish the favor of God, we must come to him; nor can we hope for his mercy, unless we approach him and ask him for it. We cannot come literally any nearer to God than we

1 Peter 1:5 — That is, “kept” or preserved in the faith and hope of the gospel; who are preserved from apostacy, or so kept that you will finally obtain salvation. The word which is used here, and rendered “kept,” (φρουρέω phroureō,) is rendered in 2 Corinthians 11:32, kept with a garrison; in Galatians 3:23, and here, kept; in Philippians 4:7, shall keep. It does not elsewhere occur in the New Testament. It means to keep, as in a garrison or fortress; or as with a military watch. The idea is, that there was

1 Peter 5:1 — you I exhort - The word “elder” means, properly, “one who is old;” but it is frequently used in the New Testament as applicable to the officers of the church; probably because aged persons were at first commonly appointed to these offices. See Acts 11:30, note; Acts 14:23, note; Acts 15:2, note. There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (1 Peter 5:4) the apostle addresses particularly the younger. It is

Revelation 17 overview — Analysis Of The ChapterThis chapter Revelation 17:0 properly commences a more detailed description of the judgment inflicted on the formidable anti-Christian power referred to in the last chapter, though under a new image. It contains an account of the sequel of the pouring out of the last vial, and

Revelation 9:17 — And thus I saw the horses in the vision - That is, he saw them as he proceeds to describe them, for the word “thus” - οὕτως houtōs - refers to what follows. Compare Robinson’s Lexicon on the word (b), and see Matthew 1:18; Matthew 2:5; John 21:1; Hebrews 4:4. Prof. Stuart, however, refers to what precedes. The meaning, as it seems to me, is, that he fixed his attention on the appearance of the immense army - the horses and their riders, and proceeded to describe them