Bible Commentaries

Genesis 47:7 — captives, forcibly deprived of their liberty, and torn from their own country; how much more did Jacob owe it to a king so humane and beneficent? But of whatever character they may be who rule over us, we are commanded to offer up public prayers for them. (1 Timothy 2:1.) Therefore the same subjection to authority is required severally from each of us.

Psalms 95:11 — 11.Wherefore I have sworn in my wrath I see no objection to the relative אשר, asher, being understood in its proper sense and reading — To whom I have sworn. The Greek version, taking it for a mark of similitude, reads, As I

Isaiah 44:18 — 18. No lo han sabido ni entendido. Concluye que es imposible que los hombres dotados de razón hayan caído en este error, si no hubieran sido completamente ciegos y locos; porque si hubiera quedado alguna chispa de razón en ellos, habrían visto lo absurdo

Isaiah 65:1 — 1.I have manifested myself. The Prophet now passes on to another doctrine; for he shews that God has good reason for rejecting and casting off the Jews. It is because they have profited nothing by either warnings or threatenings to be brought back from

Jeremiah 10:1 — derived from the Gentiles, and the contagion had so prevailed, that they could not be easily drawn away from them. This, then, is the reason why he used a sort of preface, and said, Hear ye the word of Jehovah, which he speaks to you, O house of Israel (1) He then mentions the error in which the Chaldeans and the Egyptians were involved; for they were, we know, very attentive observers of the stars. And this is expressly stated, because the Jews despised God’s judgments, and greatly feared what

Matthew 6:13 — 13. Y no nos dejes caer en la tentación Algunas personas han dividido esta petición en dos. Esto está mal: porque la naturaleza del tema lo pone de manifiesto, que es una y la misma petición. La conexión de las palabras también lo muestra: para la palabra

Luke 1:32 — raises him above all creatures. For to him alone this belongs as his own peculiar prerogative to be called the Son of God. So the apostle argues. Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? (Hebrews 1:5.) Angels and kings, I admit, are sometimes dignified with this title in Scripture; but they are denominated in common the sons of God, on account of their high rank. But it is perfectly clear and certain, that God distinguishes his own Son from all

John 4:37 — for Christ means nothing more than that the Prophets, so long as they lived, taught under the influence of such feelings, that they already rejoiced on account of the fruit which they were not permitted to gather. The comparison which Peter employs (1 Peter 1:12) is not unlike; except that he addresses his exhortation generally to all believers, but Christ here speaks to the disciples alone, and, in their person, to the ministers of the Gospel. By these words he enjoins them to throw their labors

Romans 5:2 — 2.Through whom we have access, (153) etc. Our reconciliation with God depends only on Christ; for he only is the beloved Son, and we are all by nature the children of wrath. But this favor is communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the

Romans 8:26 — reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. And there is great force in the Greek word συναντιλαμβάνεται, which means that the Spirit takes on himself a part of the burden, by which our weakness is oppressed; so that he not only helps and succours us, but lifts us up; as though he went under the burden with us. (264)

1 Corinthians 1:21 — 21. Porque desde el mundo no lo sabía. El orden correcto de las cosas era seguramente este, que el hombre, contemplando la sabiduría de Dios en sus obras, a la luz del entendimiento que le proporciona la naturaleza, podría llegar a conocerlo. Como, sin

1 Corinthians 13:12 — 12.We now see through a glass Here we have the application of the similitude. “The measure of knowledge, that we now have, is suitable to imperfection and childhood, as it were; for we do not as yet see clearly the mysteries of the heavenly kingdom,

1 Corinthians 15:25 — resign the authority that he has received, until they have been subdued under his power. And this is said for the consolation of the pious, that they may not be impatient on account of the long delay of the resurrection. This statement occurs in Psalms 110:1 Paul, however, may seem to refine upon the word until beyond what the simple and natural meaning of the word requires; for the Spirit does not in that passage give intimation of what shall be afterwards, but simply of what must be previously. I

2 Corinthians 10:12 — 12.For we dare not. He says this by way of irony, for afterwards he does not merely compare himself boldly with them, but, deriding their vanity, he leaves them far behind him. Now by this irony he gives a stroke, not merely to those foolish boasters,

Galatians 2:3 — brother. The reason is assigned why he was not circumcised; for circumcision, being a matter of indifference, might be neglected or practiced as edification required. Our invariable rule of action is, that, if “all things are lawful for us,” (1 Corinthians 10:23) we ought to inquire what is expedient. He circumcises Timothy, (Acts 16:3,) in order to take away a ground of offense from weak minds; for he was at that time dealing with weak minds, which it was his duty to treat with tenderness.

Ephesians 5:5 — божественной благости исключить из царства небесного всех, оскверненных блудом или алчностью, то ответ весьма прост. Апостол не отказывает в прощении покаявшимся, но выносит приговор самим грехам. Ведь, обратившись с такими же словами к Коринфянам (1 Corinthians 6:11), Павел сразу же добавляет: и вы были некогда такими, но ныне оправдались, и т.д. Там, где имеется покаяние, одновременно присутствует и примирение с Богом. Посему покаявшиеся перестают быть теми, кем были раньше. Впрочем, блудники,

Ephesians 6:17 — 17. Y toma el casco de la salvación. En un pasaje ya citado, ( 1 Tesalonicenses 5:8) se dice que "la esperanza de salvación" es un casco, que considero que tiene el mismo sentido que este pasaje. La cabeza está protegida por el mejor casco, cuando, elevada por la esperanza, miramos hacia el cielo a esa salvación que se promete. Por lo tanto, al convertirse en objeto de esperanza, la salvación es un casco.

Colossians 3:10 — 10.Which is renewed in knowledge. He shews in the first place, that newness of life consists in knowledge — not as though a simple and bare knowledge were sufficient, but he speaks of the illumination of the Holy Spirit, which is lively and effectual,

2 Thessalonians 2:7 — больше подтверждается сказанное мною ранее: под Антихристом разумеется не один человек, а одно царство, продолжающееся множество столетий. В том же смысле и Иоанн говорит, что Антихрист придет в будущем, но уже в его время имелись многие антихристы (1 John 2:18). Ибо он увещевал живущих тогда остерегаться гибельной заразы, уже пускавшей различные всходы. Именно тогда возникали секты, бывшие словно семенами того несчастного сорняка, который едва не загубил и удушил всю пажить Божию. Кроме того, хотя

1 Peter 1:22 — participle is indeed in the past tense, but it may be rendered as a gerund, “By purifying, etc. ” The meaning is, that their souls would not be capable of receiving grace until they were purified, and by this our uncleanness is proved. (17) But that he might not seem to ascribe to us the power of purifying our souls, he immediately adds, through the Spirit; as though he had said, “Your souls are to be purified, but as ye cannot do this, offer them to God, that he may take away