Bible Commentaries

Genesis 48:3 — 3. Y Jacob dijo a José. El diseño del hombre santo era retirar a su hijo de la riqueza y los honores de Egipto, y reunirlo con la raza santa, de la cual había estado separado por un tiempo. Además, no se jacta con orgullo de su propia excelencia, ni

Exodus 33:7 — que están contaminados. En una palabra, la remoción del tabernáculo fue como la ruptura de las mesas; porque, al igual que al romper las mesas, Moisés disolvió el pacto de Dios, así privó a los israelitas por un tiempo de su compañía y presencia. (361) La explicación que algunos dan de que era el tabernáculo de Moisés, es refutada por muchos argumentos sólidos. Primero, no se dice que se quitó su propio tabernáculo, pero la palabra tabernáculo se usa simplemente y sin ningún tipo de fijación,

Psalms 115:3 — 3 Seguramente nuestro Dios está en el cielo. (366) Los fieles, con santa valentía, se animan más a la oración. Sabemos que nuestras oraciones no valen nada cuando estamos agitados por las dudas. Si esa blasfemia hubiera penetrado en sus corazones,

Psalms 14:1 — gentiles, sin ninguna justificación, lo que se dice sobre los hijos perversos de Abraham. (279) No podemos encontrar un intérprete mejor calificado que el Apóstol Pablo, y él aplica este salmo expresamente a las personas que vivían bajo la ley, ( Romanos 3:19.) Además, aunque no teníamos el testimonio de este Apóstol, la estructura del salmo muestra muy claramente que David significa más bien los tiranos domésticos y enemigos de los fieles que los extranjeros; un punto que es muy necesario que entendamos.

Psalms 17:15 — la oscuridad profunda y angustiosa que se encuentra en el mundo, cuando Dios guarda silencio y esconde su rostro. En medio de esas aflicciones que ha contado, el salmista podría parecer sumido en la oscuridad de la que nunca obtendría liberación. (375) Cuando vemos a los impíos disfrutando de la prosperidad, coronados con honores y cargados de riquezas, parecen estar en gran favor con Dios. Pero David triunfa sobre su jactancia orgullosa y presuntuosa; y aunque, a los ojos del sentido y la razón,

Psalms 49:14 — evento, no solo porque la corrupción nos presiona hacia abajo y oscurece nuestra fe, sino porque hay hombres que argumentan profanamente en contra de otra vida, desde el curso continuo de las cosas en el mundo, burlándose, como Peter predijo, ( 2 Pedro 3:4,) ante la promesa de una resurrección, y señalando, en tono de burla, la invariable regularidad de la naturaleza a lo largo de los siglos. Podemos armarnos de sus argumentos por lo que el salmista declara aquí, que, hundido como el mundo está en la

Psalms 65:4 — de Dios, y aún sin derecho a un lugar en su templo. El salmista alude, de hecho, al santuario exterior, cuando habla de los judíos como elegidos para acercarse a Dios; pero debemos recordar (lo que se puso bajo nuestra atención, Salmo 15:1 y Salmo 24:3) que no todos eran miembros reales de la Iglesia que pisaron la corte del templo, sino que el Grandes calificaciones necesarias fueron el corazón puro y las manos limpias. Por consiguiente, debemos entender por aquellos que se acercan a Dios, como presentarse

Isaiah 10:12 — promete, en una palabra, que después de haber permitido que el asirio se arroje sin medida, será a su vez un vengador; porque le pertenece reprimir el orgullo de la carne, que está conectado con el sacrilegio. En consecuencia, la preposición על (gnal) (163) es enfática, como si declarase que el asirio no estará protegido por su elevación de castigo. La fruta se toma aquí en un sentido metafórico, porque los hombres malvados piensan que son felices y prósperos cuando se hinchan de orgullo, como si recolectaran

Isaiah 8:18 — inquebrantable y promete que perseverará en la fe y la obediencia al Señor, aunque todos deben rebelarse. Y los niños. Por niños se entiende las diversas clases de sirvientes, de acuerdo con la costumbre ordinaria del hebreo, y también del idioma latino. (133) Habla de los discípulos a quienes había mencionado anteriormente. Por lo tanto, vemos lo que se exige de aquellos que desean ser contados entre los verdaderos discípulos del Señor. Es, declarar con Isaías que son sumisos y están listos para escuchar,

Romans 9:5 — joined with attention to godliness, with some degree of honor, he justly enumerated them among the privileges of the Jews. They are indeed said to be the heirs of the promises for this very reason, — because they descended from the fathers. (Acts 3:25.) From whom, is Christ, etc. They who apply this to the fathers, as though Paul meant only to say that Christ had descended from the fathers, have no reason to allege: for his object was to close his account of the pre-eminence of the Jews by this

1 Corinthians 11:19 — nothing but what is evil, but to God, who, by his infinite goodness, changes the nature of things, so that those things are salutary to the elect, which Satan had contrived for their ruin. As to Chrysostom’s contending that the particle that (ἴνα) denotes not the cause, but the event, it is of no great moment. For the cause is the secret counsel of God, (653) by which things that are evil are overruled in such a manner, as to have a good issue. We know, in fine, that the wicked

1 Corinthians 2:14 — the ground of its not being common to all, whereas, on the contrary, its very rareness ought to enhance its value. (129) For they are foolishness to him, neither can he know them. “The doctrine of the gospel,” says he, “is insipid (130) in the view of all that are wise merely in the view of man. But whence comes this? It is from their own blindness. In what respect, then, does this detract from the majesty of the gospel?” In short, while ignorant persons depreciate the gospel,

1 Corinthians 7:14 — occasion anxiety to believers. The relationship of marriage is singularly close, so that the wife is the half of the man — so that they two are one flesh — (1 Corinthians 6:16) — so that the husband is the head of the wife; (Ephesians 5:23;) and she is her husband’s partner in everything; hence it seems impossible that a believing husband should live with an ungodly wife, or the converse of this, without being polluted by so close a connection. Paul therefore declares here, that

2 Corinthians 2:17 — but am rather of opinion, that they corrupted the right use of doctrine, for the sake either of gain or of ambition, so as utterly to deprive it of energy. This he terms adulterating. Erasmus prefers to render it — cauponari — huckstering (352) The Greek word καπηλεύειν , is taken from retailers, or tavern-keepers, who are accustomed to adulterate their commodities, that they may fetch a higher price. I do not know whether the word

2 Corinthians 5:8 — anticipate their Lord’s day, for they willingly retain their footing in their earthly station, so long as their Lord may see good, for they would rather live to the glory of Christ than die to themselves, (Romans 14:7,) and for their own advantage; (523) for the desire, of which Paul speaks, springs from faith. Hence it is not at all at variance with the will of God. We may, also, gather from these words of Paul, that souls, when released from the body, live in the presence of God, for if, on being

Galatians 1:10 — replying, if they have anything to say. This expresses the great boldness which Paul derived from the testimony of a good conscience; for he knew that he had discharged his duty in such a manner as not to be liable to any reproach of that kind. (Acts 23:1; 2 Corinthians 1:12.) If I yet pleased men This is a remarkable sentiment; that ambitious persons, that is, those who hunt after the applause of men, cannot serve Christ. He declares for himself, that he had freely renounced the estimation of men,

Ephesians 4:8 — more fully accomplished in Christ than in any other way. He has not only gained a complete victory over the devil, and sin, and death, and all the power of hell, — but out of rebels he forms every day “a willing people,” (Psalms 110:3,) when he subdues by his word the obstinacy of our flesh. On the other hand, his enemies — to which class all wicked men belong — are held bound by chains of iron, and are restrained by his power from exerting their fury beyond the limits

Philippians 4:3 — 3I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined (213), whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument

Hebrews 4:16 — should drive us away.” (82) The import of the whole is, that we are to call upon God without fear, since we know that he is propitious to us, and that this may be done is owing to the benefit conferred on us by Christ, as we find from Ephesians 3:12; for when Christ receives us under his protection and patronage, he covers with his goodness the majesty of God, which would otherwise be terrible to us, so that nothing appears there but grace and paternal favor. That we may obtain mercy, etc.

Hebrews 9:26 — past and future. The effects of his sufferings being perpetual and the same as to all ages, from the beginning to the end of the world, there was no necessity of having them repeated. As to their retrospective influence, see Hebrews 9:15, and Romans 3:25 — Ed. (159) Literally it is “for the abolishing of sin,” as Doddridge renders it. The word occurs only in one other place, Hebrews 7:18, and is rendered “disannulling;” and Macknight gives it that meaning here, taking