Bible Commentaries

Genesis 6:3 — 3. Mi Espíritu no siempre luchará. Aunque Moisés había demostrado antes que el mundo había procedido a tal grado de maldad e impiedad, como ya no debería ser soportado; sin embargo, para demostrar con mayor certeza que la venganza por la que se ahogó

Exodus 19:1 — del camino. Es cierto que el mismo pacto, del cual Abraham había sido ministro y guardián, fue repetido a sus descendientes por la instrumentalidad de Moisés; y, sin embargo, Pablo declara que la Ley "se agregó debido a las transgresiones" ( Gálatas 3:19) y se opone a la promesa dada a Abraham; porque, al tratar el oficio peculiar, el poder y el fin de la Ley, lo separa de las promesas de la gracia. Con la misma importancia, en otro lugar lo llama "el ministerio de la muerte" y "la carta que mata".

Exodus 32:31 — 31. Y Moisés regresó al Señor Esta relación no se encuentra en su lugar, ya que, como ya hemos dicho, Moisés no preserva exactamente el orden de hora. Porque veremos en el próximo capítulo que Dios se niega con respecto a su ángel lo que aquí acuerda;

Isaiah 2:4 — ese momento, Dios gobernó sobre su pueblo elegido de la mano de David, pero después de la venida de Cristo comenzó a reinar por sí mismo, es decir, en la persona de su Hijo unigénito, que era Dios verdaderamente manifestado en la carne. ( 1 Timoteo 3:16.) Los profetas a veces emplean el nombre de David cuando hablan sobre el reino de Cristo, y lo hacen con propiedad, es decir, con respecto a su naturaleza humana; porque al Redentor se le había prometido que surgiría de esa familia. (Jeremias 30:9;

Isaiah 29:11 — diferentes palabras, que había hecho en el capítulo anterior, que el Señor será para ellos como "precepto sobre precepto, línea sobre línea"; porque siempre permanecerán en los primeros rudimentos, y nunca llegarán a una doctrina sólida. ( Isaías 28:13.) En el mismo sentido, ahora muestra que, de lo más alto a lo más bajo, no obtendrán ningún beneficio de la palabra de Dios. Él no dice que la doctrina será quitada, sino que, aunque esté en su poder, no tendrán razón ni comprensión. En dos sentidos,

Isaiah 39:8 — los profetas; porque si estuvieran listos para obedecer a Dios, lo escucharían cuando hablara por sus profetas, no menos que cuando tronó del cielo. Admito que debemos distinguir entre profetas verdaderos y falsos, entre "la voz del pastor ( Juan 10:3) y la voz del extraño;" pero no debemos rechazar todo sin distinción, si no deseamos rechazar a Dios mismo; y debemos escucharlos, no solo cuando exhortan o reprenden, sino también cuando condenan, y cuando amenazan, por mandato de Dios, el castigo

Jeremiah 10:2 — either prosperity or adversity, it follows that they ought to be dreaded by us. But the Prophet here does not use the word signs in its proper meaning; for he refers not to its true origin, but accommodates himself to the notions which then prevailed; (3) and we must bear in mind what I have already said, that the Egyptians and Chaldeans were much given to that astrology, which is called at this day judiciary. The word itself may be allowed; but it has been long ago profaned by wicked and unprincipled

Jeremiah 11:19 — pero la madera en el pan, excepto al pudrirse, no haría daño. Pero sin duda el Profeta habla aquí metafóricamente, como lo hace David en Salmo 69:22, cuando dice: "Han puesto hiel en mi pan y vinagre en mi bebida". Jeremías también, en Lamentaciones 3:15, se queja de que su comida estaba mezclada con veneno. Similitudes de este tipo a menudo ocurren; porque cuando la comida del hombre está corrompida, ya no hay más apoyo para la vida. El significado es, entonces, que sus enemigos habían actuado cruelmente

Ezekiel 2:3 — authority he might more freely discharge the office of Prophet among the Israelites. For we know that God claims this honor to himself alone, that he should be head in his Church, and deservedly so, for he is not called our Lawgiver in vain, (Isaiah 33:22; James 4:12,) and our wisdom consists in nothing else but in attending to his instructions. Since, therefore, God alone is to be heard, every mortal, whatever he professes himself, must be rejected, unless he comes in the name of God, and can prove

Ezekiel 2:3 — podría descargar más libremente el cargo de Profeta entre los israelitas. Porque sabemos que Dios reclama este honor solo para sí mismo, que debe ser la cabeza en su Iglesia, y merecidamente, porque no se le llama nuestro Legislador en vano, ( Isaías 33:22; Santiago 4:12,) y nuestra sabiduría consiste en nada más que en atender sus instrucciones. Dado que, por lo tanto, solo Dios debe ser escuchado, cada mortal, lo que sea que se profese, debe ser rechazado, a menos que venga en nombre de Dios, y

Deuteronomy 13:3 — 3. Porque el Señor tu Dios te prueba. (Latín, tentat vos.) Cuando esta palabra, que significa tentar, se aplica a Dios, no se usa en un mal sentido, para "tomar por astucia" o "poner trampas de engaño para atrapar a los incautos". , "Pero solo para"

Acts 15:10 — that be true, that all the cogitations of man’s mind are wicked from his childhood, ( Genesis 8:21;) that all the understandings of flesh − (108) are enemies to God, ( Romans 8:7;) that there is none which seeketh after God, ( Psalms 14:3;) and other such places, which are common in the Scripture, tending to the same end, but especially which are cited by Paul in the third to the Romans, ( Romans 3:11,) man’s power and ability to fulfill the law shall not only be weak and lame,

1 Corinthians 10:1 — Epistle. (Judges 1:5.) 1. All were under the cloud. The Apostle’s object is to show, that the Israelites were no less the people of God than we are, that we may know, that we will not escape with impunity the hand of God, which punished them (523) with so much severity. For the sum is this — “If God spared not them, neither will he spare you, for your condition is similar.” That similarity he proves from this — that they had been honored with the same tokens of God’s

1 Corinthians 16:22 — wished to excommunicate any one. For the Apostles never speak in foreign tongues, except when they repeat anything in the person of another, as for example, Eli, Eli, lammah sabathani, (Matthew 27:46,) Talitha cumi, (Mark 5:41,) and Ephphata, (Mark 7:34,) or when they make use of a word that has come into common use, as Amen — Hosanna. Let us see, then, whether Maranatha suits with excommunication. Now Bullinger, (180) on the authority of Theodore Bibliander, has affirmed, that, in the Chaldee

2 Corinthians 1:12 — ourselves. Secondly, let us hold fast this foundation — that our dependence for salvation be grounded exclusively on the mercy of God. Lastly, let us repose ourselves (262) in the sole author of every blessing. Then in that there will be a pious (263) glorying in every kind of blessing. That in the simplicity (264) of God. He employs the expression simplicity of God here, in the same way as in Romans 3:23, the glory of God; and in John 12:43, the glory of God and of men. Those who love the glory

2 Thessalonians 2:3 — 3Let no man deceive you. That they may not groundlessly promise themselves the arrival in so short a time of the joyful day of redemption, he presents to them a melancholy prediction as to the future scattering of the Church. This discourse entirely corresponds

2 Timothy 2:19 — “The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as “every plant which the heavenly Father hath not plantedmust be rooted up,” (Matthew 15:13,) so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms. First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger,

Titus 1:15 — clean to them. Why so? Because they are “polluted,” and, therefore, by their only touching those things which were otherwise pure, they become “polluted.” To the “polluted” he adds the “unbelieving,” (235) not as being a different class of persons; but the addition is made for the sake of explanation. Because there is no purity in the sight of God but that of faith, it follows that all unbelievers are unclean. By no laws or rules, therefore, will they

Hebrews 10:30 — 30.For we know him that hath said, etc. Both the passages are taken from Deuteronomy 32:35. But as Moses there promises that God would take vengeance for the wrongs done to his people, it seems that the words are improperly and constrainedly applied to

1 Peter 1:1 — On this question both ancient and modern divines have differed. It is to be decided by the contents of the Epistle only. There is nothing decisive in favor of the opinion that it was written only to believing Jews; but there is a passage, 1 Peter 4:3, which seems clearly to shew that Peter included the believing Gentiles; for “the abominable idolatries” could only refer to them, as the Jews, since the Babylonian captivity, had never fallen into idolatry. — Ed. (6) The meaning