Bible Commentaries

Psalms 40:6 — 6In sacrifice and oblation thou hast not taken pleasure. Here David offers not only the sacrifice of praise, or, as the prophet Hosea calls it, (Hosea 14:2,) “the calves of the lips,” but, in token of his gratitude, offers and consecrates himself entirely to God; as if he had said, I am now wholly devoted to God, because, having been delivered by his wonderful power, I am doubly indebted

Psalms 40:6 — 6 En sacrificio y oblación no te has complacido. Aquí David ofrece no solo el sacrificio de alabanza, o, como lo llama el profeta Oseas, ( Oseas 14:2) "las pantorrillas de los labios", sino que, en señal de gratitud, se ofrece y se consagra a sí mismo enteramente a Dios; como si hubiera dicho: ahora estoy totalmente dedicado a Dios, porque, habiendo sido liberado por su maravilloso poder, estoy

Isaiah 22:11 — 11.You made also a ditch. The first clause of this verse relates to the former subjects; for he means that they were reduced to the last necessity, and that the great approaching danger struck them with terror, so that they adopted every method in their

Isaiah 33:6 — are here employed in order to commend the word of God and the gospel. They are likewise employed by Paul, when he speaks of “teaching in all wisdom and knowledge;” for by this commendation he extols the dignity of the gospel. (Colossians 1:9.) Hence also it ought to be inferred that, where Christ is not known, men are destitute of true wisdom, even though they have received the highest education in every branch of learning; for all their knowledge is useless till they truly “know

Isaiah 63:17 — 17.Why didst thou cause as to wander, O Jehovah, from thy ways? Because these modes of expression appear to be rough and harsh, some think that unbelievers are here introduced as murmuring against God and uttering blasphemies, with the rage and obstinacy

Isaiah 63:17 — 17. ¿Por qué hiciste que te desviases, oh Jehová, de tus caminos? Debido a que estos modos de expresión parecen ser rudos y duros, algunos piensan que los incrédulos se presentan aquí como murmurando contra Dios y blasfemias, con la ira y la obstinación

Daniel 7:9 — nuestros sentidos; porque a menos que el poder de Dios se haga evidente, creemos que se abolió o se interrumpió. De ahí esas formas de expresión que ocurren en otros lugares; como: “¿Hasta cuándo callas, Señor? ¿Y cuánto tiempo dejarás de nosotros? (Salmo 13:1; Salmo 9:7, y en otros lugares) y - Dios asciende a su trono - porque no deberíamos reconocerlo como juez, a menos que él y experimental lo demuestren así. Esta es la razón por la cual Daniel dice que Dios mismo estaba sentado en el juicio. Pero

Daniel 8:13 — santuario de Dios. Además, el lugar que Dios había prometido debería ser su lugar de residencia perpetua, estaba expuesto a supersticiones impías, porque el ídolo de Júpiter Olympius fue erigido allí, nos informa la historia de los Macabeos. ( 2 Maccabees 1:57 ; 2 Macabeos 6: 2 .) Dios, por lo tanto, deseaba defender a sus siervos, para que una tentación demasiado severa no los abrumara, y para que el juicio en tantas formas no les permitiera ceder y volverse deficientes en la piedad por falta de voluntad.

Deuteronomy 18:15 — 15. El Señor tu Dios se levantará. Esto se agrega por anticipación, para que los israelitas no se opongan a que fueron tratados con más dificultad que el resto de las naciones del mundo; porque siempre se consideró más justamente una bendición extraordinaria

Luke 24:27 — testimony which he has ever given respecting his Son should become useless. In what manner we must apply to Christ those passages respecting him which are to be found in every part of the Law and the Prophets, we have not now leisure to explain. (315) Let it suffice to state briefly, that there are good reasons why Christ is called the end of the law, (Romans 10:4.) For however obscurely and at a distance Moses may exhibit Christ in shadows, rather than in a full portrait, (Hebrews 10:1,) this,

Romans 4:6 — deuda espontáneamente por mera amabilidad. Lejos, entonces, con aquellos que nos enseñan a redimir el perdón por nuestros pecados por satisfacciones; porque Pablo toma prestado un argumento de este perdón para probar el don gratuito de la justicia. (135) ¿Cómo es posible que estén de acuerdo con Paul? Dicen: "Debemos satisfacer por las obras la justicia de Dios, para que podamos obtener el perdón de nuestros pecados", pero él, por el contrario, razona así: "La justicia de la fe es gratuita y sin

Romans 7:5 — [Hammond ], the second; and according to [Turrettin ] and [Hodge ], both are included, as the context, in their view, evidently shows. — Ed. (206) “Affectus peccatorum — affections of sins;” τα παθήματα, etc., — “cupiditates — desires,” or lusts, [Grotius ].. The word is commonly taken passively, as signifying afflictions, sufferings; Romans 8:18; 2 Corinthians 1:5; Colossians 1:24; but here, and in

1 Corinthians 3:11 — 11.For other foundation can no man lay This statement consists of two parts; first, that Christ is the only foundation of the Church; and secondly, that the Corinthians had been rightly founded upon Christ through Paul’s preaching. For it was necessary

1 Corinthians 7:36 — In the first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them. The word ἀσχημονεῖν (to be unseemly) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is a general propriety, which philosophers make to be a part

2 Corinthians 10:1 — persons, who could not bear to be under restraint. Both parties, with the view of destroying Paul’s authority, construed the vehemence with which he thundered in his Epistles to be θρασοδειλίαν — (mere bravado,) (741) because when present he was not equally prepared to show himself off in respect of appearance, and address, but was mean and contemptible. “See,” said they, “here is a man, that, under a

2 Corinthians 8:13 — 13.Not that others. This is a confirmation of the preceding statement — that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may

Ephesians 1:13 — 13.In whom ye also. He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply

Ephesians 1:14 — 14.Which is the earnest (115) of our inheritance. This phrase is twice used by Paul in another Epistle. (2 Corinthians 1:22.) The metaphor is taken from bargains, in which, when a pledge has been given and accepted, the whole is confirmed, and no room

1 Thessalonians 5:21 — 21Prove all things. As rash men and deceiving spirits frequently pass off their trifles under the name of prophecy, prophecy might by this means be rendered suspicious or even odious, just as many in the present day feel almost disgusted with the very

Hebrews 11:3 — fe? Porque la sola aparición del cielo y la tierra obliga incluso a los impíos a reconocer a algún Hacedor; y por eso Pablo condena a todos por su ingratitud, porque ellos, después de haber conocido a Dios, no le dieron el honor debido a él. ( Romanos 1:25.) Y sin duda la religión no habría prevalecido tanto entre todas las naciones, si las mentes de los hombres no hubieran quedado impresionadas con las convicciones de que Dios es el Creador del mundo. Entonces, parece que este conocimiento que el