Bible Commentaries

Genesis 25:23 — de hombres, para que, en la destrucción común, Dios pudiera salvar a quienes quisiera. Aquí se sugiere una pregunta para nuestra consideración. Mientras que Moisés trata del primer tipo de elección, (28) Pablo dirige sus palabras a la segunda. (29) Porque mientras intenta probar, que no todos los judíos por descendencia natural son herederos de la vida; y no todos los que descienden de Jacob según la carne deben ser considerados verdaderos israelitas; pero que Dios elige a quién quiere, de acuerdo

Psalms 73:1 — for the most part triumph; and although they deliberately stir up God to anger and provoke his vengeance, yet from his sparing them, it seems as if they had done nothing amiss in deriding him, and that they will never be called to account for it. (149) On the other hand, the righteous, pinched with poverty, oppressed with many troubles, harassed by multiplied wrongs, and covered with shame and reproach, groan and sigh: and in proportion to the earnestness with which they exert themselves in endeavoring

Isaiah 11:4 — todos juntos, y a su cabeza y líder, por el sonido de su doctrina. Así también Pablo recomienda un uso doble de la doctrina, exigiendo a un pastor que él estará calificado no solo para enseñar, sino también para refutar a los que se oponen. ( Tito 1: 9 .) Un pastor no solo debe alimentar a su rebaño, sino también protegerlo y protegerlo de toda lesión. Esto es lo que Cristo realiza, y por lo tanto se le proporciona la armadura necesaria, para que pueda luchar con éxito contra las falsedades de Satanás,

Isaiah 19:2 — divided, which the Greeks called νομοἰ, the term by which the Greek translators have rendered it in this passage. (26) (26) Καὶ νομὸς ἐπὶ νομόν. The reader will observe the distinction between the paroxytone νόμος, a law, and the oxytone νομός, a field or a dwelling; for it is the latter that is employed by Herodotus to denote a district

Isaiah 29:1 — con toda la ciudad. Menciona a David, porque se glorificaron en su nombre y se jactaban de que la bendición de Dios moraba continuamente en su palacio; porque el Señor había prometido que "el reino de David sería para siempre". ( 2 Samuel 7:13; Salmo 89:37.) Por lo tanto, podemos inferir cuán absurdamente los papistas, en la actualidad, consideran que la Iglesia está atada a la silla de Pedro, como si Dios no pudiera encontrar una habitación en el mundo sino en la Sede de Roma. Ahora no discutimos

Jeremiah 12:1 — of God. And hence Solomon says, That when all things are in a state of confusion in the world, men’s minds are led to despise God, as they think that all things happen on the earth by chance, and that God has no care for mankind. (Ecclesiastes 9:0) But with regard to the faithful, as I have already said, when they see the ungodly proceeding in all wickedness and evil deeds with impunity, and claiming the world to themselves, while God is, as it were, conniving at them, their minds cannot be

Jeremiah 20:7 — I do not find: I seem, then, to myself to be deceived.” Others give even a harsher explanation, — that the Prophet had been deceived, according to what is said elsewhere, “I the Lord have deceived that Prophet.” (Ezekiel 14:9.) But there is no doubt but that his language is ironical, when he says that he was deceived He assumes the character of his enemies, who boasted that he presumptuously prophesied of the calamity and ruin of the city, as no such thing would take place.

Jeremiah 31:19 — Ephraim to know himself, or, after he knew himself. Some give this version, “After I was known;” and so the meaning would be the same with those words of Paul, “After ye have known God, or rather are known by him.” (Galatians 4:9) But I fear that this exposition is too refined. I therefore would rather follow those who give this rendering, After I became known to myself, or, after the thing was made known to me. The Prophet, no doubt, commends here the grace of God, because

Hosea 12:3 — people was twofold; for the one was general, and the other special. The election of holy Jacob was special, for he was really one of the children of God; special also was the election of those who are called by Paul the children of the promise, (Romans 9:8.) There was another, a general election; for he received his whole seed into his faith, and offered to all his covenant. At the same time, they were not all regenerated, they were not all gifted with the Spirit of adoption. This general election was

Zechariah 13:7 — truth. In short, God threatens the people, and declares that there would be a dreadful disorder; for they would be deprived of their shepherds, so that there would be no government among them, or one in great confusion. The word עמית, omit, is rendered by some, kindred, (contribulis — one of the same tribe,) by others, kinsman, (consanguineus — one of the same blood,) and by others, one connected, (co-haerens ,) that is, with God; and they have considered that

Zechariah 9:1 — come. We have said that “great” rather than “many” ought to be adopted. The latter meaning may indeed be allowed that the worshipers of God would come from various cities; but as the word עצומים, otsumim properly signifies strong, and as it is certain that the Prophet means the same thing by the two words, it is more probable that he speaks of strong and valiant people, as they are not so easily subdued; for the more any one excels

Malachi 3:10 — it may in its bosom nourish the corn, and then send it forth from its bowels, as though it extended its breast to us; and further, God adds his blessing, so as to render the rain useful. He subjoins the words עד-בלי-די, od-beli-di, which some render, “that there may not be a sufficiency,” that is, that granaries and cellars might not be capable of containing such abundance. They then elicit this meaning — that so great would be

Matthew 1:1 — that Luke exhibited Christ to us as the son of Adam, while Matthew confined him within the single family of Abraham. For it would be of no advantage to us, that Christ was given by the Father as “the author of eternal salvations” (Hebrews 5:9,) unless he had been given indiscriminately to all. Besides, that saying of the Apostle would not be true, that “Jesus Christ is the same yesterday, and to-day, and for ever,” (Hebrews 13:8,) if his power and grace had not reached to all

John 1:12 — cielo a los piadosos que creen en él; porque él dice que por fe obtienen esta gloria de ser considerados hijos de Dios. El término universal, como muchos, contiene un contraste implícito; porque los judíos se dejaron llevar por una jactancia ciega, (19) como si tuvieran exclusivamente a Dios unido a ellos mismos. El evangelista declara que su condición ha cambiado, porque los judíos han sido rechazados y su lugar, que había quedado vacío, está ocupado por los judíos; porque es como si transfiriera

1 Corinthians 1:13 — from him any part of that honor, with the view of transferring it to men. The first is, that we have been redeemed by Christ on this footing, that we are not our own masters. This very argument Paul makes use of in his Epistle to the Romans (Romans 14:9,) when he says, “For this end Christ died and rose again, that he might be Lord both of the living and the dead.” To him, therefore, let us live and die, because we are always his. Also in this same Epistle (1 Corinthians 7:23,) “Ye

1 Corinthians 1:2 — of the Spirit of God, who is not accustomed to flatter. But (40) among so many pollutions, what appearance of a Church is any longer presented? I answer, the Lord having said to him, “Fear not: I have much people in this place” (Acts 18:9;) keeping this promise in mind, he conferred upon a godly few so much honor as to recognize them as a Church amidst a vast multitude of ungodly persons. Farther, notwithstanding that many vices had crept in, and various corruptions both of doctrine

1 Corinthians 14:14 — discussion in this place: nay more, it appears to have been repeated the oftener by way of concession. For they gloried in that honorary distinction, which Paul, it is true, allows them, while, on the other hand, he shows how preposterous it is to abuse (829) a thing that is good and excellent. It is as though he had said — “Thou makest thy boast to me of spirit, but to what purpose, if it is useless?” From this consideration, I am led to agree with Chrysostom, as to the meaning of this

Colossians 2:18 — 18.Let no one take from you the palm. (389) He alludes to runners, or wrestlers, to whom the palm was assigned, on condition of their not giving way in the middle of the course, or after the contest had been commenced. He admonishes them, therefore, that the false apostles aimed at nothing else

1 Timothy 3:16 — various interpretations; but, for my own part, satisfied with having explained the Apostle’s real meaning, as far as I understand it, I shall add nothing more. First, justification here denotes an acknowledgment of divine power; as in Psalms 19:9, where it is said, that “the judgments of God are justified,” that is, are wonderfully and absolutely perfect; (68) and in Psalms 51:4, that “God is justified,” meaning that the praise of his justice is illustriously displayed.

Hebrews 5:7 — interprets it of Christ’s dignity, which the Father in a manner reverenced; but this cannot be admitted. Others render it “piety.” But the explanation I have given is much more suitable, and requires no long arguments in its favor. (89) Now he added this third particular, lest we should think that Christ’s prayers were rejected, because he was not immediately delivered from his evils; for at no time was God’s mercy and aid wanting to him. And hence we may conclude that