Bible Commentaries

Genesis 12:8 — cielo, y diariamente nos invita a vivir allí consigo mismo; no debemos equivocarnos si él elige que seamos extraños en el mundo. La suma del pasaje es que Abram no tenía una residencia establecida: (347) qué título asigna Pablo a los cristianos, ( 1 Corintios 4:11.) Además, hay una prolepsis manifiesta en la palabra Betel; porque Moisés le da al lugar este nombre, para acomodar su discurso a los hombres de su misma edad. Y allí construyó un altar. Moisés elogia en Abram su incansable dedicación

Genesis 5:32 — que, al mismo tiempo, o alrededor de eso, fue padre de tres hijos; no es que ya los tuviera, sino porque nacieron poco después. Que, de hecho, había sobrevivido sus quinientos años antes de que naciera Shem, será evidente en el capítulo once ( Génesis 11:1); respecto a los otros dos, nada se sabe con certeza, excepto que Jafet era el más joven. (258) Es maravilloso que desde el momento en que recibió el terrible mensaje sobre la destrucción de la raza humana, no fue impedido por la grandeza de su

Isaiah 63:1 — 1.Who is this that cometh from Edom? This chapter has been violently distorted by Christians, as if what is said here related to Christ, whereas the Prophet speaks simply of God himself; and they have imagined that here Christ is red, because he was wet

Jeremiah 33:2 — might distinguish it from all other cities of the world. We know that there is nothing under the sun perpetual, for the whole world is subject to various changes; nay, “the fashion of this world,” as Paul says, “passeth away.” (1 Corinthians 7:31) As, then, changes so various take place in all cities, God, by a singular privilege, exempted Jerusalem from this common lot; and hence the Prophet truly and wisely concludes, that the ruin of the city would not be perpetual, because

Jeremiah 36:29 — mentioned not so much for honor’s sake, as to shew that he in vain gloried in honor, or in a title of dignity; for as we have elsewhere seen, the Prophet had been sent to reprove mountains and hills, and not to spare kings or kingdoms. (Micah 6:1; Jeremiah 1:10) It had then been said to him, “I have set thee over nations and kingdoms.” As then Jehoiakim could not be so filled with pride as to think that everything was lawful to him, God intimates that there was no reason that royal

Ezekiel 9:8 — face as a mediator, for we know that when the faithful ask pardon of God, they fall upon their face. They are said also to pour forth their prayers for the sake of humility, because they are unworthy to direct their prayers and words upwards. (Psalms 102:1.) Therefore Ezekiel shows that he interceded for the safety of the people. And truly God was unwilling that his servants, under pretense of zeal, should cast off all sense of humanity, so that the slaughter of the people should be their play and

Zechariah 9:13 — intimates here, that when the Jews became again united and joined together, and when the ten tribes showed brotherly kindness towards the kingdom of Judah, then the people would be to him like a bow well furnished, being fully supplied with arrows. (111) He afterwards adds, I will rouse thy sons, O Sion, against thy sons, O Javan. This apostrophe is more emphatical than if the third person had been adopted; for by addressing first Sion, and then Greece, he shows that he possesses power over all

Matthew 1:1 — por otro lado, que en casi ningún período se había observado esa ley, pero los argumentos en los que se basa esa afirmación son frívolos. Citan el caso de las once tribus que se unen por juramento, que no darían una esposa a los benjamitas, ( Judas 21: 1 .) Si este asunto, dicen ellos, hubiera sido resuelto por ley, no habría habido necesidad de una nueva promulgación. Respondo, este hecho extraordinario es convertido errónea e ignorantemente por ellos en una regla general: porque si una tribu hubiera

Matthew 27:11 — Matthew 27:11.Now Jesus stood before the governor. Though it was a shocking exhibition, and highly incompatible with the majesty of the Son of God, to be dragged before the judgment-seat of a profane man, to be tried on the charge of a capital offense, as a malefactor

John 1:18 — 18.No man hath ever seen God. Most appropriately is this added to confirm the preceding statement; for the knowledge of God is the door by which we enter into the enjoyment of all blessings; and as it is by Christ alone that God makes himself known to

Acts 8:16 — 16.But here ariseth a question, for he saith that they were only baptized into the name of Christ, and that therefore they had not as yet received the Holy Ghost; but baptism must either be in vain and without grace, or else it must have all the force

1 Corinthians 16:2 — but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, ( κατὰ μίαν σαββάτων ,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another

Philippians 3:5 — on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law (173). Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become

Titus 2:11 — 11For the grace of God (248) hath appeared He argues from the design of redemption, which he shews to be a desire to live a godly and upright life. Hence it follows, that the duty of a good teacher is rather to exhort to a holy life than to occupy the

Hebrews 2:5 — when they themselves are not God’s? This foundation being laid, it is evident that God’s bounty belongs not to us until the right lost in Adam be restored by Christ. For this reason Paul teaches us that food is sanctified to us by faith, (1 Timothy 4:5;) and in another place he declares that to the unbelieving nothing is clean, for they have a polluted conscience. (Titus 1:16.) We found at the beginning of this epistle that Christ has been appointed by the Father the heir of all things.

Hebrews 7:1 — 1.For this Melchisedec, etc. He has hitherto been stimulating the Jews by exhortations, that they might attentively consider the comparison between Christ and Melchisedec. At the end of the last chapter, that he might return from his digression to his

1 Peter 2:19 — 19For this is thankworthy The word grace or favor, has the meaning of praise; for he means that no grace or praise shall be found before God, if we bear the punishment which we have by our faults deserved; but that they who patiently bear injuries and

1 Peter 5:13 — 13That is at Babylon Many of the ancients thought that Rome is here enigmatically denoted. This comment the Papists gladly lay hold on, that Peter may appear to have presided over the Church of Rome: nor does the infamy of the name deter them, provided

1 John 3:21 — 21If our heart condemns not I have already explained that this refers not to hypocrites nor to the gross despisers of God. For how muchsoever the reprobate may approve of their own lives, yet the Lord, as Solomon says, weigheth their hearts. (Proverbs

1 John 4:12 — 12No man hath seen God The same words are found in John 1:18 of John’s Gospel; but John the Baptist had not there exactly the same thing in view, for he meant only that God could not be otherwise known, but as he has revealed himself in Christ.