Bible Commentaries

Genesis 15:7 — en un todo; (375) pero que todos los piadosos puedan aprender a considerar el comienzo de su vocación como fluyendo perpetuamente de Abram, su padre común; y así pueden jactarse de manera segura con Pablo, que saben en quién han creído ( 2 Timoteo 1:12) y que Dios, quien, en la persona de Abram, había separado una iglesia para sí mismo; sería un fiel guardián de la salvación depositada en Él. Que, por este mismo fin, el Señor declara haber sido el libertador de Abram, aparece por lo tanto; porque

Genesis 19:30 — embargo, el Señor, por fin, maldice lo que no se emprenda con su aprobación; y se cumple la declaración de Isaías, ‘Ay de aquellos que comienzan una obra y no por el Espíritu del Señor; que toman consejo, pero no preguntan en su boca " ( Isaías 30:1.) Lot, cuando se le ordenó volver a la montaña, prefirió vivir en Zoar. Después de que se le otorgó esta habitación, de acuerdo con su propio deseo, pronto se arrepiente y lamenta haber temblado ante la idea de que la destrucción es cada momento apresurándose

Genesis 20:3 — carnal puede entender, ya que vela por ellos mientras duermen. También hay que notar cuidadosamente que, aunque seamos despreciados por el mundo, somos preciosos para él, ya que por nuestro bien reprime incluso a los reyes, como está escrito en Salmo 105:14. Pero como este tema se discutió más plenamente en el capítulo doce, ( Génesis 12:1) que los lectores busquen allí lo que omito intencionadamente. He aquí, eres hombre muerto. Aunque Dios reprendió al rey Abimelec por causa de Abraham, a quien

Genesis 25:18 — 18. Murió en presencia de todos sus hermanos (25) La mayor parte de los comentaristas entienden esto de su muerte; como si Moisés hubiera dicho que la vida de Ismael fue más corta que la de sus hermanos, quienes lo sobrevivieron por mucho tiempo: pero

Jeremiah 1:15 — Chaldeans would bring on them; that God would be the chief commander, who would gather soldiers from all parts, and prepare an army to destroy the Jews. The Prophet uses the word, to cry: Behold, he says, I will cry to all the kindreds, or families, etc. (16) God employs various modes of speaking, when he intends to teach us that all nations are in his hand, and subject to his will, so that he can excite wars whenever it pleases him. He says, “Behold, I will hiss (or whistle) for the Egyptians;”

Jeremiah 49:7 — descent, and had circumcision in common with the Jews. It was then a most impious cruelty that the Idumeans entertained such bitter hatred towards their own blood. Hence our Prophet most severely reproved them, as also did Ezekiel and Obadiah. (Ezekiel 25:12; Obadiah 1:1) He says first, Is there not wisdom any more in Teman? By these words he intimates, that though the Idumeans thought themselves safe through their own counsels, because they excelled in acuteness, it yet would avail them nothing, for

Daniel 7:9 — senses; for unless God’s power is made conspicuous, we think it either abolished or interrupted. Hence those forms of expression which occur elsewhere; as, “How long art thou silent, O Lord; and how long wilt thou cease from us?” (Psalms 13:1; Psalms 9:7, and elsewhere,) and — God ascends his throne — for we should not acknowledge him as a judge, unless he really and experimentally proved himself such. This then is the reason why Daniel says God himself was seated in judgment.

Daniel 8:13 — in the sanctuary of God. Besides, the spot which God had promised should be his perpetual dwelling-place, was exposed to impious superstitions, for the idol of Jupiter Olympius was erected there, the history of the Maccabees informs us. (2 Maccabees 1:57; 2 Maccabees 6:2.) God therefore wished to uphold his servants, lest too severe a temptation should overwhelm them, and lest trial in so many forms should cause them to yield and become deficient in piety through want of courage. But while Daniel

Hosea 4:13 — Because it is a high offense against heaven to depart from the word of the Lord: for God had commanded sacrifices and incense to be nowhere offered to him but at Jerusalem. The Israelites transgressed this command. But obedience to God, as it is said in 1 Samuel 15:0, (17) is of more value with him than all sacrifices. The Prophet also distinctly excludes a device in which the ungodly and hypocrites take great delight: good, he says, was its shade; that is, they pleased themselves with such devices.

John 20:22 — raise men to heaven, is a task far beyond human capacity. We need not be astonished, therefore, that no man is found qualified unless he be inspired by the Holy Spirit; for no man can speak a word concerning Christ unless the Spirit guide his tongue, (1 Corinthians 12:3;) so far is it from being true that there is any man who is competent to discharge faithfully and honestly all the duties of so excellent an office. Again, it is the glory of Christ alone to form those whom he appoints to be teachers

Acts 17:24 — − 24.God, who hath made the world. Paul’s drift is to teach what God is. Furthermore, because he hath to deal with profane men, he draweth proofs from nature itself; for in vain should he have cited − (291) testimonies of Scripture. I said that this was the holy man’s purpose, to bring the men of Athens unto the true God. For they were persuaded that there was some divinity; only their preposterous religion was to be reformed. Whence we gather,

Acts 2:2 — common thing for the Spirit to be signified by wind, (or a blast,) (John 20:22.) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel’s vision there was a whirlwind and wind, (Ezekiel 1:4.) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the

Romans 4:6 — remit, but he who spontaneously cancels the debt through mere kindness. Away, then, with those who teach us to redeem pardon for our sins by satisfactions; for Paul borrows an argument from this pardon to prove the gratuitous gift of righteousness. (135) How then is it possible for them to agree with Paul? They say, “We must satisfy by works the justice of God, that we may obtain the pardon of our sins:” but he, on the contrary, reasons thus, — “The righteousness of faith

1 Corinthians 14:20 — what, in the sight of God, is regarded as a curse! That we may, however, understand more accurately Paul’s meaning, we must, observe, that this statement is grounded on the testimony of Isaiah, which he immediately afterwards subjoins. (Isaiah 28:11.) And as interpreters have been misled, from not observing the connection to be of this nature, to prevent all mistake, we shall first explain the passage in Isaiah, and then we shall come to Paul’s words. In that chapter the Prophet, inveighs

2 Corinthians 5:19 — 19.God was in Christ. Some take this as meaning simply — God reconciled the world to himself in Christ; but the meaning is fuller and more comprehensive — first, that God was in Christ; and, secondly, that he reconciled the world to himself

James 3:2 — unjustly who denies to others the pardon he needs himself. So also Paul says, when he bids the fallen to be reproved kindly, and in the spirit of meekness; for he immediately adds, “considering thyself, lest thou also be tempted.”(Galatians 6:1.) For there is nothing which serves more to moderate extreme rigor than the knowledge of our own infirmity. If any man offend not in word. After having said that there is no one who does not sin in many things, he now shews that the disease of evil-speaking

James 4:13 — 13Go to now. He condemns here another kind of presumption, that many, who ought to have depended on God’s providence, confidently settled what they were to do, and arranged their plans for a long time, as though they had many years at their own

James 5:15 — 15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in James 1:5. Whosoever then really

2 Peter 1:9 — now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel. (151) This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure

2 Peter 3:5 — 5.For this they willingly are ignorant of. By one argument only he confutes the scoff of the ungodly, even by this, that the world once perished by a deluge of waters, when yet it consisted of waters. (Genesis 1:2.) And as the history of this was well known, he says that they willingly, or of their own accord, erred. For they who infer the perpetuity of the world from its present state, designedly close their eyes, so as not to see so clear a judgment of God.