Bible Commentaries

Isaiah 14 overview — This chapter Isaiah 14:0 is a continuation of the prophecy respecting Babylon, which was commenced in the previous chapter. The prophecy is concluded at Isaiah 14:27. A considerable portion of the chapter is a poem of unequalled beauty and sublimity. It is to be remembered

1 Corinthians 13:3 — psaō, to break off) meant properly to break off, and distribute in small portions; to feed by morsels; and may be applicable here to distributing one’s property in small portions. Charity or alms to the poor, was usually distributed at one’s gate Luke 16:20, or in some public place. Of course, if property was distributed in this manner, many more would be benefitted than if all were given to one person. There would be many more to be thankful, and to celebrate one’s praises. This was regarded as a

1 Corinthians 13:3 — adecuadamente y distribuirse en pequeñas porciones; alimentarse por bocados; y puede ser aplicable aquí para distribuir la propiedad de uno en pequeñas porciones. La caridad o la limosna a los pobres, generalmente se distribuían en la puerta de uno Lucas 16:2, o en algún lugar público. Por supuesto, si la propiedad se distribuyera de esta manera, se beneficiarían muchos más que si todos se entregaran a una persona. Habría muchos más para agradecer y celebrar las alabanzas. Esto fue considerado como una

2 Corinthians 3:12 — gospel dispensation. Macknight renders it” persuasion,” and explains it as meaning the full persuasion or assurance that the gospel excels the Law in the manner of its introduction; its permanency, &c, A few remarks may, perhaps, make it clear:(1) It refers primarily to Paul, and the other ministers of the gospel. It is not properly the Christian hope as such to which he refers, but it is that which the ministers of the gospel had.(2) It refers to all that he had said before about the superiority

2 Corinthians 3:12 — evangelio. Macknight lo hace "Persuasión", y lo explica como lo que significa la plena persuasión o la seguridad de que el Evangelio sobresale de la ley a la manera de su introducción; Su permanencia, C, algunos comentarios pueden, quizás, dejarlo claro: (1) Se refiere principalmente a Pablo, y los otros ministros del Evangelio. No es correctamente la esperanza cristiana como tal a la que se refiere, pero es lo que tenía los ministros del Evangelio. (2) se refiere a todo lo que había dicho antes sobre

2 Corinthians 5:7 — Porque caminamos - Caminar, en las Escrituras a menudo denota vivir, actuar, conducir de cierta manera; ver las notas en Romanos 4:12; Romanos 6:4. Hace referencia al hecho de que la vida es un viaje, o una peregrinación, y que el cristiano está viajando a otro país. El sentido aquí es que nos comportamos en nuestro curso de la vida con referencia a las cosas que no se ven, y no

Galatians 4:31 — children of God.Thus closes this celebrated allegory - an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition above, there are a few remarks which may not inappropriately be made.(1) It is by no means affirmed, that the history of Hagar and Sarah in Genesis, had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.(2) The narrative contains important principles,

Galatians 4:31 — esta famosa alegoría, una alegoría que ha dejado perplejos a la mayoría de los expositores y a la mayoría de los lectores de la Biblia. En vista de ello, y de la exposición anterior, hay algunos comentarios que pueden no hacerse de manera inapropiada. (1) De ninguna manera se afirma, que la historia de Agar y Sara en Génesis, tenía alguna referencia original al evangelio. La cuenta allí es una narración histórica simple, no diseñada para tener tal referencia. (2) La narrativa contiene principios importantes,

Galatians 6:17 — había sido un tema principal de esta Epístola. Su autoridad había sido cuestionada. Había sentido que era necesario reivindicarlo. Sus instrucciones habían sido desviadas porque no era uno de los apóstoles originales y difería de los demás; ver Gálatas 1:11. Por lo tanto, toda la ansiedad y los problemas que había tenido con respecto a su partida de las doctrinas que les había enseñado. Él cierra todo el tema de la Epístola con este lenguaje tierno y afectivo, cuyo sentido ha sido bien expresado por

Hebrews 10 overview — Analysis Of The ChapterThe general subject of this chapter Hebrews 10:0 is the sacrifice which Christ has made for sin, and the consequences which flow from the fact, that he has made a sufficient atonement. In chapter IX. the apostle had shown that the Jewish rites were designed to be temporary and typical, and that

Hebrews 10:7 — Then said I - “I the Messiah.” Paul applies this directly to Christ, showing that he regarded the passage in the Psalms as referring to him as the speaker.Lo, I come - Come into the world; Hebrews 10:5. It is not easy to see how this could be applied to David in any circumstance of his life. There was no situation in which he could say that, since sacrifices and offerings were not what was demanded, he came to do the will of God in the place or

Hebrews 3:1 — The Jews were often called a “holy people,” as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified.Partakers of the heavenly calling - On the meaning of the word “calling,” see the notes at Ephesians 4:1. The “heavenly calling” denotes the calling which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to earth; it came from heaven, not from earth; it was a calling to the reward and happiness of heaven, and

Hebrews 3:19 — Entonces vemos ... - Vemos por el testimonio directo del Antiguo Testamento que la incredulidad fue la razón por la cual fueron excluidos de la tierra prometida. Aprendamos en vista del razonamiento y las exhortaciones aquí: (1) El mal de la incredulidad. Excluía a toda la generación, compuesta por cientos de miles de almas, de la tierra prometida, la tierra a la que habían mirado con ardientes esperanzas y con cálidos deseos. Excluirá a incontables millones del cielo. Una

Hebrews 4:16 — us in the day of temptation. And feeling our need of this, we may come and ask of God “all” that we want for this purpose. Such is the assurance given us; and to this bold approach to the throne of grace all are freely invited. In view of it, let us,(1) Rejoice that there “is” a throne of grace. What a world would this be if God sat on a throne of “justice” only, and if no mercy were ever to be shown to people! Who is there who would not be overwhelmed with despair? But it is not so. He is on a throne

Hebrews 6:5 — with good, that is, which promises good. The former seems to me to be the correct meaning - that the Word of God, or the truth which he taught, was itself a good. It was what the soul desired, and in which it found comfort and peace; compare Psalms 119:103; Psalms 141:6. The meaning here is, that they had experienced the excellency of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an impenitent sinner. He has no relish for the truth of God; sees

James 5:7 — those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Compare the notes at Matthew 5:38-41, Matthew 5:43-45. The margin here is, “be long patient,” or “suffer with long patience.” The sense of the Greek is, “be long-suffering, or let not your patience be exhausted. Your courage, vigor, and forbearance is not to be short-lived, but is to be

1 Peter 2:16 — constitution that God only was their Sovereign. They were indeed conquered by the Romans, and paid tribute, but they did it because they were compelled to do it, and it was even a question much debated among them whether they should do it or not Matthew 22:17. Josephus has often referred to the fact that the Jews rebelled against the Romans under the plea that they were a free people, and that they were subject only to God. This idea of essential freedom the Jews had when they became Christians, and everything

2 Peter 2:8 — become indifferent to it, or contaminated by it. “Vexed” his “righteous soul from day to day with” their “unlawful deeds.”Tortured or tormented his soul - ἐβασάνιζεν ebasanizen Compare Matthew 8:6, Matthew 8:29; Luke 8:28; Revelation 9:5; Revelation 11:10; Revelation 14:10; Revelation 20:10, where the same word is rendered “tormented.” The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct. He was not merely

Revelation 1:16 — palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers (see the notes at Revelation 1:13), they were so arranged as to represent the relative position of the seven churches.And out of his mouth went a sharp two-edged sword - On the form of the ancient two-edged sword, see the notes on Ephesians 6:17. The two edges were designed to cut

Revelation 13:1 — in loco). This vision strongly resembles that in Daniel 7:2 ff, where the prophet saw four beasts coming up in succession from the sea. See the notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea Dan 13:2, and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See the notes on Daniel 7:2. In the passage before us, John indeed describes