Bible Commentaries

Psalms 45:10 — aquí se dice de las muchas esposas que Salomón tuvo. Si de esto se imagina que puede haber varias iglesias, la unidad del cuerpo de Cristo se romperá en pedazos. Admito que, como a cada creyente individual se le llama “el templo de Dios” ( 1 Corintios 3:17 y 6:19), cada uno de ellos también podría ser llamado "el cónyuge de Cristo"; pero propiamente hablando, solo hay un cónyuge de Cristo, que consiste en todo el cuerpo de los fieles. Se dice que se sienta al lado del rey, no porque ejerza ningún dominio

Psalms 51:4 — “For what if some did not believe? Shall God be unjust? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mightest overcome when thou art judged.” — Romans 3:3 Here the words before us are quoted in proof of the doctrine that God’s righteousness is apparent even in the sins of men, and his truth in their falsehood. To have a clear apprehension of their meaning, it is necessary that we reflect upon

Isaiah 42:1 — manera que le impondrá toda la carga, como los maestros comúnmente hacen con sus fieles servidores; y es una prueba de extraordinaria fidelidad, que Dios el Padre le entregará todas las cosas y pondrá en su mano su propio poder y autoridad. ( Juan 13:3.) Sin embargo, no me opongo a la significación activa, "lo levantaré", o "lo exaltaré" o "lo apoyaré en su rango;" porque lo que sigue inmediatamente, pondré mi Espíritu en él, es una repetición del mismo sentimiento. En la cláusula anterior, por

Romans 15:18 — work, even the power of performing miracles. The same order is observed by Luke, when he says that Christ was mighty in word and work, (Luke 24:19;) and John says that Christ referred the Jews to his own works for a testimony of his divinity. (John 5:36.) Nor does he simply mention miracles, but gives them two designations. But instead of what he says here, the power of signs and of wonders, Peter has “miracles and signs and wonders.” (Acts 2:22.) And doubtless they were testimonies of

Romans 15:5 — also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth. (443) And that he might recommend to us an agreement in Christ, he teaches us how necessary it is: for God is not truly glorified by us, unless the hearts of all agree in giving him praise, and their tongues also join in harmony. There is then no reason

2 Corinthians 12:16 — 16.But be it so. These words intimate, that Paul had been blamed by malevolent persons, as though he had in a clandestine way procured, through means of hired persons, what he had refused to receive with his own hands (934) — not that he had done any such thing, but they “measure others,” as they say, “by their own ell.” (935) For it is customary for the wicked impudently to impute to the servants of God, whatever they would themselves do,

2 Corinthians 5:7 — 7.For we walk by faith (Εἰδος) I have here rendered aspectum , (sight,) because few understood the meaning of the word species , (appearance.) (520) He states the reason, why it is that we are now absent from the Lord — because we do not as yet see

Galatians 5:1 — how small a matter would it be, if he had only freed us from ceremonies? This is but a stream, which must be traced to a higher source. It is because “Christ was made a curse, that he might redeem usfrom the curse of the law,” (Galatians 3:13;) because he has revolted the power of the law” so far as it held us liable to the judgment of God under the penalty of eternal death; because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department

Ephesians 2:11 — evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man.”(Genesis 3:22) Though he had devoured the whole tree, he would not, by merely eating it, have recovered the possession of life; but, by taking away the sign, the Lord took from him also life itself. Uncircumcision is thus held out to the Ephesians as a mark of

Philippians 1:23 — 23For I am in a strait Paul did not desire to live with any other object in view that that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren.

Colossians 1:6 — previously declared that the gospel is undoubted truth, so he now adds, that it had been purely administered by them, and that by Epaphras. For while all boast that they preach the gospel, and yet at the same time there are many evil workers, (Philippians 3:2,) through whose ignorance, or ambition, or avarice, its purity is adulterated, it is of great importance that faithful ministers should be distinguished from the less upright. For it is not enough to hold the term gospel, unless we know that this

Colossians 2:13 — 13.And you, when ye were dead. He admonishes the Colossians to recognize, what he had treated of in a general way, as applicable to themselves, which is by far the most effectual way of teaching. Farther, as they were Gentiles when they were converted

Colossians 2:6 — must adhere to the doctrine which they had embraced, as delivered to them by Epaphras, with so much constancy, as to be on their guard against every other doctrine and faith, in accordance with what Isaiah said, This is the way, walk ye in it. (Isaiah 30:21.) And, unquestionbly, we must act in such a manner, that the truth of the gospel, after it has been manifested to us, may be to us as a brazen wall (353) for keeping back all impostures. (354) Now he intimates by three metaphors what steadfastness

Colossians 4:3 — 3.Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then,

1 Timothy 3:3 — 3Not addicted to wine. By the wordπάροινον, (56) which is here used, the Greeks denote not merely drunkenness, but any intemperance in guzzling wine. And, indeed, to drink wine excessively is not only very unbecoming

2 Timothy 1:13 — 13Hold the form of sound words Some explain it thus: “Let thy doctrine be, as it were, a pattern which others may imitate.” I do not approve of that view. Equally removed from Paul’s meaning is Chrysostom’s exposition, that Timothy

Titus 1:16 — of wickedness, and that not a spark of virtue is visible in their whole life. For they are abominable, disobedient, and to every good work reprobate. When he calls them, βδελυκτούς (237) abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul declares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience;

Titus 1:3 — 3.But hath manifested There was indeed some manifestation of this kind, when God in ancient times spake by his prophets; but because Christ publicly, displayed by his coming those thing which they had obscurely predicted, and the Gentiles were afterwards

Titus 1:7 — within this honorable eulogy, that it is a government of the house of God, as he says to Timothy, “That thou mayest know how thou oughtest to conduct thyself in the house of the living God, the pillar and foundation of truth.”(1 Timothy 3:15.) This passage plainly shows that there is no distinction between a presbyter and a bishop; for he now calls indiscriminately, by the latter name, those whom he formerly he employs both names in the same sense, without any distinction; as Jerome

Hebrews 11:21 — which was an evidence of his gratitude. He was therefore led by faith to submit himself to his son. (227) (227) Various have been the opinions on this clause. It is clear that the words here refer to a time different from that mentioned in Genesis 47:31. They are connected in Genesis with the oath which Joseph made to his father to bury him in Canaan; but here with the blessing of his sons recorded in the following chapter, Genesis 48:15. These were two separate transactions, and the words only occur