Bible Commentaries

Exodus 19:1 — certain indeed that the same covenant, of which Abraham had been the minister and keeper, was repeated to his descendants by the instrumentality of Moses; and yet Paul declares, that the Law “was added because of transgressions,” (Galatians 3:19,) and opposes it to the promise given to Abraham; because, as he is treating of the peculiar office, power, and end of the Law, he separates it from the promises of grace. With the same import, he elsewhere calls it “the ministration of death,”

Exodus 28:4 — Él, nos estima por encima de todas las riquezas y el esplendor del mundo. En cuanto a Urim y Thummim, me parece probable que fueran dos marcas conspicuas en el peto, correspondientes a estos nombres; para la suposición de algunos de los judíos, (163) que el nombre inefable de Dios se colocó debajo de su textura, no está libre de supersticiones tontas y peligrosas. Paso por alto otras fantasías, que son igualmente frívolas; ni estoy ansioso por saber cuál era la forma de ninguno de ellos; El hecho

Leviticus 13:2 — “itch and scab, to which a mineral well, which bears the name of the saint, and in which the patient bathes, seems greatly to contribute,” quoth honest Alban Butler. (6) The reference here, I think, ought to be Josephus, Jewish Antiq., Book 3. ch. 11. Section 4. See also, “Against Apion,” Book 1. Section 25, et seq. Tacitus, Hist. v. 3. Justin, 36. 2. (7) Monsieur I’official, etc. — Fr.

Leviticus 27:14 — both of house and land was permitted. But if any one had committed fraud in selling a piece of land that was vowed, a heavier punishment is added, i.e., that he should go without it for ever. We shall speak more fully elsewhere of the year of jubilee. (320) At present this must be observed, that, lest the partition of land made by Joshua should ever be altered, since God had clearly shewn that it was done by His authority, God recalled each of the tribes every fiftieth year to their original share,

Isaiah 28:16 — wicked men despise my words, and refuse to believe them, yet I will perform what I have promised.” The pronoun I is emphatic, that the prophecy may be more firmly believed. As to the words, the genitive בחן, (bōchăn,) of trial, which is used instead of an adjective along with stone, may be taken both in an active and in a passive sense, either for a stone by which the whole building is “tried,” or examined as by a standard, or for a “tried stone.”

Isaiah 28:16 — Es una piedra, pero una piedra que llena todo el rincón; Es una piedra angular, pero toda la casa se basa en ella. Como "no se puede poner otro fundamento", así solo debe toda la Iglesia, y cada parte de ella, descansar y construirse. ( 1 Corintios 3:11.) El que cree no se apresurará. Algunos interpretan esta cláusula como una exhortación: "El que cree, no se apresure". Pero prefiero tomarlo en tiempo futuro, tanto porque ese significado concuerda mejor con el contexto, como porque está respaldado

Isaiah 43:10 — profetas, a quienes el Señor escogió con el propósito de mantener su verdad; y, sin embargo, al hacer uso del número singular, no cabe duda de que miró principalmente a Cristo, en quien todas las profecías están contenidas y cumplidas. ( Juan 1:45; Hechos 3:24, y 10:43; Romanos 1:2; Hebreos 1:1.) También es cierto que por él principalmente, como el más alto testigo, todos los hombres están convencidos. Sin embargo, debemos observar el diseño de Dios, que mencioné anteriormente, para llamar a los judíos

Isaiah 9:7 — llevó el mensaje a la virgen; y él le dio la verdadera exposición de este pasaje, ya que no puede entenderse que se refiere a cualquier otro que el de Cristo. Él reinará, dice él, sobre la casa de Jacob para siempre, y su reino no tendrá fin. ( Lucas 1:33.) Vemos que los gobiernos más poderosos de este mundo, como si hubieran sido construidos sobre una base resbaladiza, (Salmo 73:18), se vuelcan inesperadamente y caen repentinamente. Cuán volubles y cambiantes son todos los reinos bajo el cielo, aprendemos

Numbers 18:20 — makes express mention of any such thing. — Before the end of the fourth century, as Mr. Selden not only confesses but proves out of Cassian, Eugippius, and others, tithes were paid to the Church.” — Bingham Antiq. B. 5, ch. 5, Section 3. (215) By the “Lex Hieronica,” referred to by Cicero in C. Verrem., lib. 2:13, and 3:6.

Haggai 1:7 — is not without reason that God here declares that he would be propitious in that house. ‘If any one sin,’ said Solomon, ‘and entering this house, shall humbly pray, do thou also hear from thy heavenly habitation.’ (1 Kings 8:30.) We further know that the covering of the ark was called the propitiatory, because God there received the suppliant into favor. This meaning, then, seems the most suitable—that the Prophet says, that if the Temple was built, God would be there

Matthew 1:1 — at liberty to marry into the tribe of the priesthood: for they were not prevented by that reason, which is expressed in the law, that no woman should “remove her inheritance” to those who were of a different tribe from her own, (Numbers 36:6.) Thus, the wife of Jehoiada, the high priest, is declared by the sacred historian to have belonged to the royal family, — “Jehoshabeath, the daughter of Jehoram, the wife of Jehoiada the priest,” (2 Chronicles 22:11.) It was,

Deuteronomy 10:12 — reduces it to two heads, that we should love God with all our heart, and our neighbor as ourselves; for, although he does not unite the two in one passage, yet Christ, by whose Spirit he spoke, ought to suffice to explain to us his intention, (Matthew 22:37;) for, when He was asked what was the great Commandment of the Law, He replied that the first indeed was, that God should be loved, and the second like unto it, regarding the love of our neighbor; as if He had said, that the whole perfection of righteousness,

Romans 1:9 — that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” (2 Corinthians 1:23.) (30) Whom I serve with my spirit, etc. It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear

Romans 16:21 — confianza del piadoso, de modo que con los corazones levantados hacia Dios puedan esperar completamente todas las cosas que aquí se le atribuyen. , y también puede confirmar su esperanza en cuanto a lo que vendrá al considerar sus beneficios anteriores. (483) Pero como ha hecho un largo período, al reunir muchas cosas en un solo pasaje, las diferentes cláusulas, implicadas al ser transpuestas, deben considerarse aparte. Primero atribuye toda la gloria a Dios solo; y luego, para demostrar que es debido

2 Corinthians 4:4 — mientras que al mismo tiempo confesaron que era Dios, tuerce el texto de esta manera: "Dios tiene cegó los entendimientos de este mundo ". En esto fue seguido luego por Crisóstomo, con la idea de no conceder a los maniqueos sus dos primeros principios. (437) Lo que influyó en Ambrose no aparece. Agustín tenía la misma razón que Crisóstomo, teniendo que lidiar con los maniqueos. Vemos lo que hace el calor de la controversia al llevar a cabo disputas. Si todos esos hombres hubieran leído con calma las

Hebrews 4:12 — новый вопрос: относить ли сказанное к закону или к Евангелию? Думающие, что апостол говорит здесь о законе, приводят такое свидетельство Павла: закон – служение смерти, убивающая буква, он только навлекает гнев Божий, и прочее в этом роде (2 Corinthians 3:6,2 Corinthians 3:7; Romans 4:15). Но здесь апостол упоминает и об обратных последствиях. Ибо, как было сказано: имеется некое животворное умерщвление души, происходящее посредством Евангелия. Итак, будем знать, что апостол рассуждает здесь обо всем

1 Peter 4:17 — the grave — that fatness covers their eyes — that they are exempt from troubles — that they securely and joyfully spend their life, looking down with contempt on others, so that they dare to set their mouth against heaven. (Job 21:13; Psalms 73:3.) In short, God so regulates his judgments in this world, that he fattens the wicked for the day of slaughter. He therefore passes by their many sins, and, as it were, connives at them. In the meantime, he restores by corrections his own

1 John 1:9 — stating things both in the Old and New Testament, the order in the second clause being reversed. Then “just ” means the same as when Paul says, “that he might be just and the justifier of him that believeth in Jesus,” Romans 3:26. Forgiveness is thus an act of justice, then, not to us, but to Christ, who made an atonement for sins. — Ed. (62) That is, that he refers to forgiveness in the two clauses. — Ed

1 John 3:4 — course in sin, then the law is transgressed. (77) (77) To do, or to commit, or to work, or to practice, sin, and to sin, are evidently used in the same sense by the Apostle: and to commit or practice sin, according to what he says in his Gospel, (John 8:34,) is the same with being “the servant of sin.” It is hence evident, that in the language of John, to do sin, or to sin, means a prevailing or an habitual course of sinning. We might render the fourth verse thus, — “Every doer

Jude 1:3 — 3.When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligence.”