Bible Commentaries

Isaiah 49:1 — 1.Hear me, O islands! After having treated of the future deliverance of the people, he comes down to Christ, under whose guidance the people were brought out of Babylon, as they had formerly been brought out of Egypt. The former prophecy must have been

Matthew 13:21 — 21. Cuando surge aflicción o persecución a causa de la palabra. A modo de ejemplo, Cristo dice que tales personas se sienten incómodas por el delito de la cruz. Y ciertamente, a medida que el calor del sol descubre la esterilidad del suelo, la persecución

Mark 1:1 — Mark 1:1.The beginning of the Gospel. Though what we have hitherto taken out of Matthew and Luke is a part of the Gospel, yet it is not without reason that Mark makes the beginning of the Gospel to be the preaching of John the Baptist. For the Law and the

Mark 1:1 — Marco 1:1 . El comienzo del Evangelio. Aunque lo que hasta ahora hemos sacado de Mateo y Lucas es parte del Evangelio, no sin razón Mark hace que el comienzo del Evangelio sea la predicación de Juan el Bautista. Para la Ley y los Profetas entonces llegó a

Luke 1:7 — 7.And they had no child By an extraordinary purpose of God it was appointed that John should be born out of the common and ordinary course of nature. The same thing happened with Isaac, (Genesis 17:17; Genesis 21:1,) in whom God had determined to give an uncommon and remarkable demonstration of his favor. Elisabeth had been barren in the prime of life, and now she is in old age, which of itself shuts up the womb. By two hinderances, therefore,

Luke 1:7 — 7. Y no tuvieron hijos Por un propósito extraordinario de Dios se designó que Juan naciera del curso común y ordinario de la naturaleza. Lo mismo sucedió con Isaac, ( Génesis 17:17; Génesis 21:1), en quien Dios había decidido dar una demostración poco común y notable de su favor. Elisabeth había sido estéril en la flor de la vida, y ahora está en la vejez, lo que en sí mismo cierra el útero. Por dos obstáculos, por lo tanto,

Luke 3:1 — Luke 3:1.When Pontius Pilate was governor of Judea It is probable that this was the second year of Pilate’s government: for since Tiberius had held the reins of government, he had, as Josephus informs us, (xviii. 2:2,) appointed Valerius Gratus to be governor

Luke 3:1 — Lucas 3:1 . Cuando Poncio Pilato era gobernador de Judea Es probable que este fuera el segundo año del gobierno de Pilato: porque desde que Tiberio había ocupado las riendas del gobierno, él, como nos informa Josefo, (xviii. 2: 2,) nombró a Valerius Gratus para

John 7:35 — word dispersion would not apply to those who are natives of the place, and who inhabit their native soil, but applies well to the Jews, who were fugitives and exiles. Thus Peter inscribes his First Epistle παρεπιδήμοις διασπορᾶς, to the strangers of the dispersion, that is, to the strangers who are scattered (194) through Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1 Peter 1:1;)

John 7:35 — lugar y que habitan en su tierra natal, sino que se aplica bien a los judíos, que eran fugitivos y exiliados. Así, Pedro inscribe su Primera Epístola παρεπιδήμοις διασπορᾶς, a los extraños de la dispersión, es decir, a los extraños que están dispersos (194) a través de Ponto, Galacia, Capadocia, Asia y Bitinia, ( 1 Pedro 1:1;) y James saluda a las doce tribus ἐν τὣ διασπορᾷ, en la dispersión, es decir, dispersas en el extranjero, ( Santiago 1:1.) Por lo tanto, el significado de las palabras es: "¿Cruzará

Acts 25:11 — − 11.I appeal unto Caesar. After that he hath professed that he doth not refuse to die if he be found guilty, he freely useth such helps as he could find at the hands of men. Wherefore, if we be at any time brought into like straits, we must not be superstitious,

Romans 10:4 — 4. For the end of the law is Christ, etc. The word completion, (321) seems not to me unsuitable in this place; and [Erasmus ] has rendered it perfection: but as the other reading is almost universally approved, and is not inappropriate, readers, for my part, may retain it. The Apostle obviates here an objection which

Romans 12:6 — it, inasmuch as all the ancient prophecies and all the oracles of God have been completed in Christ and in his gospel. For in this sense it is taken by Paul when he says, “I wish that you spoke in tongues, but rather that ye prophesy,”(1 Corinthians 14:5;) “In part we know and in part we prophesy,”(1 Corinthians 13:9.) And it does not appear that Paul intended here to mention those miraculous graces by which Christ at first rendered illustrious his gospel; but, on the

2 Corinthians 10:17 — 17.But he that glorieth This statement is made by way of correction, as his glorying might be looked upon as having the appearance of empty boasting. Hence he cites himself and others before the judgment-seat of God, saying, that those glory on good grounds,

Colossians 1:25 — give the price of redemption, (as Augustine dexterously and piously expresses himself,) but to proclaim it. He calls himself, however, in this instance, a minister of the Church on a different ground from that on which he called himself elsewhere, (1 Corinthians 4:1,) a minister of God, and a little ago, (Colossians 1:23,) a minister of the gospel. For the Apostles serve God and Christ for the advancement of the glory of both: they serve the Church, and administer the gospel itself, with a view

Colossians 1:25 — el precio de la redención (como Agustín se expresa con destreza y piadosa expresión), sino para proclamarlo. Se llama a sí mismo, sin embargo, en este caso, un ministro de la Iglesia en un terreno diferente al que se llamó a sí mismo en otra parte, ( 1 Corintios 4:1), un ministro de Dios, y hace poco, ( Colosenses 1:23,) un ministro del evangelio. Los apóstoles sirven a Dios y a Cristo para el avance de la gloria de ambos: sirven a la Iglesia y administran el evangelio mismo, con el fin de promover

2 Thessalonians 1:1 — Церкви в Боге. Излишним было бы говорить о форме приветствия. Стоит отметить лишь сказанное о церкви, что она – в Боге и Христе, ибо не только собрана под знаменем веры, почитая единого Бога Отца и уповая на Христа, но и представляет собою творение и дело как Отца, так и Сына, поскольку, когда Бог усыновляет нас и возрождает, мы с этого момента начинаем жить во Христе (1 Corinthians 1:30).

2 Thessalonians 1:1 — 1 A la Iglesia de los Tesalonicenses que está en Dios. En cuanto a la forma de saludo, era superfluo hablar. Esto solo es necesario notar: que por Iglesia en Dios y Cristo se entiende uno que no solo se ha reunido bajo la bandera de la fe, con el propósito de adorar a un Dios Padre y confiar en Cristo, sino que es el trabajamos y construimos tanto del Padre como de Cristo, porque mientras Dios nos adopta para sí mismo y nos regenera, desde él comenzamos a estar en Cristo. ( 1 Corintios 1:30)

Hebrews 12:14 — 14. Sigue la paz, etc. Los hombres nacen de tal manera que todos parecen evitar la paz; porque todos estudian sus propios intereses, buscan sus propios caminos y se preocupan por no adaptarse a los caminos de los demás. A menos que entonces trabajemos

1 Peter 1:13 — set at liberty we may rise upwards to Christ. And he exhorted those to whom he wrote, to be prepared and sober, and to hope for the graces offered to them, and also to renounce the world and their former life, and to be conformed to the will of God. (15) Then the first part of the exhortation is, to gird up the loins of their mind and to direct their thoughts to the hope of the grace presented to them. In the second par, he prescribes the manner, that having their minds changed, they were to be formed