Bible Commentaries

Exodus 15:1-18 — este canto dio el tono a la poesía de Israel; especialmente en grandes épocas críticas de liberación: y en el libro de Apocalipsis está asociado con el triunfo final de la Iglesia. La división del cántico en tres partes está claramente marcada: Éxodo 15:1 ; Éxodo 15:6 ; Éxodo 15:11 : cada uno comienza con una atribución de alabanza a Dios; cada uno aumenta en longitud y variada imaginería hasta el final triunfante. Él ha triunfado gloriosamente - Literalmente, Él es gloriosamente glorioso. El caballo

Job 3:8 — hombres; tener el poder de bendecir y maldecir, hacer propicio o calamitoso. Se creía que Balsaam estaba dotado de este poder y, por lo tanto, fue enviado por Balac, rey de Moab, para maldecir a los israelitas; Números 22:5; vea las notas en Isaías 8:19. Herodoto dice que la práctica de maldecir el día o maldecir al sol ha prevalecido entre un pueblo de África, a quien llama los Atlantes, que viven en las cercanías del Monte Atlas. “De toda la humanidad”, dice él, “de quienes tenemos conocimiento,

Job 6:4 — por la punta de una flecha haría inevitable la muerte. Esta práctica contribuyó mucho a la barbarie de la guerra salvaje. Por lo tanto, Virgil habla de flechas envenenadas: Ungere tela manu, ferrumque armare veneno. Aeneid ix. 773 Y de nuevo, Aen x. 140: Vulnera dirigere, et calamos armare veneno. Ovidio, Lib. 1. de Ponto, Eleg. ii. de los escitas: Qui mortis saevo geminent ut vulnere causas, Omnia vipereo spicula felle linunt. Compara a Justin, Lib. ii. C. 10. sección 2; Grocio, de Jure Belli y

Daniel 11 overview — things.The chapter before us embraces the following definitely marked periods:I. The succession of kings in Persia to the time of a mighty king who should arouse all the strength of his kingdom to make war on Greece - referring doubtless to Xerxes, Daniel 11:1-2. Of those kings in Persia there would be three - three so prominent as to deserve notice in the rapid glance at future events - Cambyses, Smerdis, and Darius Hystaspis.II. After this succession of kings, one would stand up or appear who would be

Deuteronomy 28:15-68 — Las maldiciones corresponden en forma y número Deuteronomio 28:15 a las bendiciones Deuteronomio 28:3 , y los modos especiales en que estas amenazas deben ser ejecutadas se describen en cinco grupos de denuncias Deuteronomio 28:20 . Deuteronomio 28:20 Primera serie de sentencias. La maldición de Dios debería recaer

Acts 7:15-16 — And died - Genesis 49:33.He and our fathers - The time which the Israelites remained in Egypt was 215 years, so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan.And were carried over - Jacob himself was buried in the field of Macpelah by Joseph and his brethren, Genesis 1:13. It is expressly said that the

Acts 8:39 — angel (see even Doddridge). To such foolish interpretations have many expositors been led. The meaning is, clearly, that the Spirit, who had directed Philip to go near the eunuch, now removed him in a similar manner. That this is the meaning is clear:(1) Because it accounts for all that occurred. It is not wise to suppose the existence of a miracle except where the effect cannot otherwise be accounted for, and except where there is a plain statement that there was a miracle.(2) The word “caught away”

Romans 3:31 — which has thousands of times been since made, that the doctrine of justification by faith tends to licentiousness. The word “law” here, I understand as referring to the moral law, and not merely to the Old Testament. This is evident from Romans 3:20-21, where the apostle shows that no man could be justified by deeds of law, by conformity with the moral law. See the note.God forbid - By no means. Note, Romans 3:4. This is an explicit denial of any such tendency.Yea, we establish the law - That is,

Romans 6:8-11 — assumed as an undoubted article of belief.Dieth no more - Will never die again. He will have occasion to make no other atonement for sin; for what he has made is sufficient for all. He is beyond the dominion of death, and will live forever, Revelation 1:18, “I am he that liveth and was dead, and behold I am alive forevermore.” This is not only a consolation to the Christian, but it is an argument why he should be holy.No more dominion - No rule; no lordship; no power. He is free from its influence;

Romans 9:21 — with injustice. And this is secured even in the case of the lost. No man will suffer more than he deserves; nor will any man go to perdition feeling that he has “a claim” to better treatment than he receives. The same sentiment is found in Jeremiah 18:6, “O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in my hand, O house of Israel. At what instant I shall speak concerning a nation, etc.”The passage in Isaiah proves that

Galatians 6:1 — it was possible that they who were true Christians might be surprised by temptation, and fall into sin. The word rendered “be overtaken” (προλημφθῃ prolēmphthē from προλαμβάνω prolambanō), means properly “to take before another, to anticipate” 1 Corinthians 11:21; then “to be before taken or caught”; and may here mean either that one had been formerly guilty of sin or had been recently hurried on by his passions or by temptations to commit a fault. It is probable that the latter here is the

Ephesians 4:5 — One Lord - This evidently refers to the Lord Jesus. The “Spirit” is mentioned in the previous verse; the Father in the verse following. On the application of the word “Lord” to the Saviour, see the notes on Acts 1:24. The argument here is, that there ought to be unity among Christians, because they have one Lord and Saviour. They have not different Saviours adapted to different classes; not one for the Jew and another for the Greek; not one for the rich and another

Ephesians 6:16 — protection over every part of his body, as it can be turned in every direction. The idea is, that as the shield covered or protected the other parts of the armor, so faith had a similar importance in the Christian virtues.The shield - note, Isaiah 21:9. The shield was usually made of light wood. or a rim of brass, and covered with several folds or thicknesses of stout hide, which was preserved by frequent anointing. It was held by the left arm, and was secured by straps, through which the arm passed,

1 Thessalonians 2:16 — Forbidding us to speak to the Gentiles - see Acts 17:5, Acts 17:13. No particular instance is mentioned in the life of Paul previous to this, when they had formally commanded him not to preach to the pagan, but no one can doubt that this was one of the leading points of difference between him and them.

2 Timothy 3:12 — things may be expected in the best times, and under the most favorable circumstances; and it is known that a large part of the history of the world, in its relation to the church, is nothing more than a history of persecution. It follows from this:(1) That they who make a profession of religion, should come prepared to be persecuted. It should be considered as one of the proper qualifications for membership in the church, to be willing to bear persecution, and to resolve not to shrink from any duty

James 1:15 — Then when lust hath conceived - Compare Job 15:35. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced. As our desires of good lie in the mind by nature, as our propensities exist as they were created,

James 2:19 — in the plural number. They are represented as evil spirits, subject to Satan, or under his control, and engaged with him in carrying out his plans of wickedness. These spirits or demons were supposed to wander in desert and desolate places, Matthew 12:43, or to dwell in the atmosphere, (Notes, Ephesians 2:2); they were thought to have the power of working miracles, but not for good, (Revelation 16:14; compare John 10:21); to be hostile to mankind, John 8:44; to utter the pagan oracles, Acts 16:17;

3 John 1:9 — also, of later date, introduced a particle, (αν an,) by which the same rendering would be demanded in the Greek, though that reading is not sustained by good authority. Against this mode of rendering the passage, the reasons seem to me to be clear. (1)As already remarked, the reading in the Greek which would require it is not sustained by good authority. (2)The fair and obvious interpretation of the Greek word used by the apostle, (ἔγραψα egrapsa,) without that particle, is, I “wrote” - implying

Revelation 22:17 — gospel, and by the appeal which friend makes to friend, and neighbor to neighbor, and stranger to stranger - for all these are methods in which the Spirit invites people to come to the Saviour.And the bride - The church. See the notes at Revelation 21:2, Revelation 21:9. That is, the church invites all to come and be saved. This it does: (a)By its ministers, whose main business it is to extend this invitation to mankind; (b)By its ordinances - constantly setting forth the freeness of the gospel;

Revelation 5:1 — small book, or a book of diminutive size - a tablet, or a letter (Liddell and Scott, Lexicon). It is used, however, to denote a book of any size - a roll, scroll, or volume; and is thus used: (a)To denote the Pentateuch, or the Mosaic law, Hebrews 9:19; Hebrews 10:7; (b)The book of life, Revelation 17:8; Revelation 20:12; Revelation 21:27; (c)Epistles which were also rolled up, Revelation 1:11; (d)Documents, as a bill of divorce, Matthew 19:7; Mark 10:4.When it is the express design to speak of a