Bible Commentaries

Psalms 106 overview — The author of this psalm is unknown, and the occasion on which it was composed cannot now be ascertained. It belongs to the same “class” as Psalms 78:0; Psalms 105:0; as referring to the ancient history of the Hebrew people, and as deriving lessons of instruction, admonition, gratitude and praise from that history. The cvth Psalm referred to that history particularly as showing the mercy and favor of God to

Psalms 116 overview — psalm. It may have been composed after the return from Babylon, but there is nothing in the psalm to limit it to that time, and the language is such that it may have been composed at any period after Jerusalem became the place of public worship, Psalms 116:19.The Septuagint and the Latin Vulgate, which combined the two previous psalms into one, divide this into two, at the end of Psalms 116:9. The reason why this was done is unknown.The psalm appears to have been composed in reference to a dangerous

Psalms 92 overview — composed with a view to be used on festal occasions; and this, as a psalm of praise, is well adapted still to the services of the sabbath.The psalmist refers: I. To the blessedness of praise, or to the propriety of celebrating the praise of God, Psalms 92:1-4. II. He refers to the works of God as laying the foundation of praise, Psalms 92:5-6. III. He refers to the justice of God, or the fact that the wicked, however they may seem to be prospered, will be cut off, Psalms 92:7-9. IV. He refers to the prosperity

Psalms 95 overview — is, indeed, a “Hebrew” song; it has reference to the Hebrew people; and it contains such arguments and appeals as would be particularly adapted to influence them.The psalm consists of three parts: I. An exhortation to praise and worship God, Psalms 95:1-2. II. Reasons for offering such praise, Psalms 95:3-7 : (a) He is a great God, Psalms 95:3; (b) He has made all things, and all things are under his control, Psalms 95:4-5; (c) He is our Maker, Psalms 95:6; (d) He is our God, and we are his people,

Philippians 1:25 — fact that he believed his life to be necessary for them, and that therefore God would preserve it.I know that I shall abide - The word “know,” however, (οιδα oida) is not to be pressed as denoting absolute necessity - for it appears from Philippians 1:27 and Philippians 2:17, that there was some ground for doubt whether he would live - but is to be taken in a popular sense, as denoting good courage, and an earnest hope that he would be permitted to live and visit them. Heinrichs.And continue with

Colossians 3:11 — distinction is unknown, and all are on a level.Barbarian - No one is excluded because he is a barbarian, or because he lives among those who are uncivilized, and is unpolished in his manners; see the word “barbarian” explained in the notes at Romans 1:14.Scythian - This word does not occur elsewhere in the New Testament. The name Scythian is applied in ancient geography to the people who lived on the north and northeast of the Black and Caspian seas, a region stretchings indefinitely into the unknown

1 Thessalonians 4:12 — That ye may walk honestly toward them that are without - Out of the church; comp notes on Colossians 4:5. The word rendered honestly, means “becomingly, decorously, in a proper manner;” Romans 13:13; 1 Corinthians 14:40. It does not refer here to mere honesty in the transaction of business, but to their general treatment of those who were not professing Christians. They were to conduct themselves toward them in all respects in a becoming manner

1 Thessalonians 4:9 — But as touching brotherly love - The “peculiar charity and affection which one Christian owes to another.” Doddridge; see the notes on John 13:34.Ye need not that I write unto you - That is, “as I have done on the other points.” They were so taught of God in regard to this duty, that they did not need any special instruction.For ye yourselves are taught of God - The word here rendered “taught

1 Timothy 2:2 — For kings - On the respect due to rulers, see the notes on Romans 13:1-7. The meaning here is, that while all people should be the subjects of prayer, those should be particularly remembered before the throne of grace who are in authority. The reason is, that so much depends on their character and plans; that the security

Hebrews 2:16 — ἐπιλαμβάνεται epilambanetai - means, to take hold upon; to seize; to surprise; to take hold with a view to detain for oneself. Robinson. Then it means to take hold of one as by the hand - with a view to aid, conduct, or succour; Mark 8:23; Acts 23:19. It is rendered “took,” Mark 8:23; Luke 9:47; Luke 14:4; Acts 9:27; Acts 17:19; Acts 18:17; Acts 21:30, Acts 21:33; Acts 23:19; Hebrews 8:9; “caught,” Matthew 14:31; Acts 16:19; “take hold,” Luke 20:20, Luke 20:26; “lay hold,” and “laid hold,” Luke

Hebrews 2:8 — the fact in regard to man in general, and can be true only of human nature in the person of the Lord Jesus. There the dominion is absolute and universal.” The point of the argument of the apostle may be this. It was the original appointment Genesis 1:26 that man should have dominion over this lower world, and be its absolute lord and sovereign. Had he continued in innocence, this dominion would have been entire and perpetual. But he fell, and we do not now see him exerting this dominion. What is

Hebrews 4:15 — perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers; see the notes at Hebrews 2:16-18. Such tenderness and sympathy has our Great High Priest.But was in all points tempted like as we are - “Tried” as we are; see the notes at Hebrews 2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to

James 1:23-24 — means, the face or appearance which we have in virtue of our natural birth. The word glass here means mirror. Glass was not commonly used for mirrors among the ancients, but they were made of polished plates of metal. See the Isaiah 3:24 note, and Job 37:18 note.James 1:24For he beholdeth himself - While he looks in the mirror he sees his true appearance.And goeth his way, and straightway forgetteth - As soon as he goes away, he forgets it. The apostle does not refer to any intention on his part, but

James 2:12 — So speak ye, and so do, as they that shall be judged by the law of liberty - On the phrase, “the law of liberty,” see the notes at James 1:25. Compare the notes at James 4:11. The meaning is, that in all our conduct we are to act under the constant impression of the truth that we are soon to be brought into judgment, and that the law by which we are to be judged is that by which it is

1 Peter 2:13 — spoken of as the creation of man; that is, as what man makes. Of course, what is here said must be understood with the limitation everywhere implied, that what is ordained by those in authority is not contrary to the law of God. See the notes at Acts 4:19. On the general duty here enjoined of subjection to civil authority, see the notes at Romans 13:1-7.For the Lord’s sake - Because he has required it, and has entrusted this power to civil rulers. See the notes at Romans 13:5. Compare the notes at Ephesians

Jude 1:5 — It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1 Corinthians 10:5-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did

Revelation 19:16 — him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh.A name written - Or a title descriptive of his character.King of kings, and Lord of lords - As in Revelation 17:5, so here, there is nothing in the original to denote that this should be distinguished, as it is, by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and

Revelation 19:21 — leaders.Were slain with the sword - Cut down with the sword; not rescued for protracted torment. A proper distinction is thus made between the deceived multitudes and the leaders who had deceived them.Of him that sat upon the horse - The Messiah, Revelation 19:11.Which sword proceeded out of his mouth - notes on Revelation 19:15. That is, they were cut down by a word. They fell before him as he spake, as if they were slain by the sword. Perhaps this indicates that the effect that is to be produced when these

Revelation 3:4 — free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the divine commendation; a few who show that true religion may exist even when the mass are evil. Compare the notes on Romans 11:4.Which have not defiled their garments - Compare the notes on Jude 1:23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing

Revelation 5:4 — response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of people:(1) The strong desire to penetrate the future; to lift the mysterious veil which shrouds what is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view what is to be hereafter. There have been