Bible Commentaries

Exodus 33:7 — to be polluted. In a word, the removal of the tabernacle was like the breaking of the tables; for, just as by the breaking of the tables Moses dissolved the covenant of God, so he thus deprived the Israelites for a time of His company and presence. (361) The explanation which some give that it was Moses’ own tabernacle, is refuted by many sound arguments. First, it is not said that he took away his own tabernacle, but the word tabernacle is used simply and without any affix, κατ

Psalms 14:1 — without any just ground, what is said concerning the perverse children of Abraham. (279) We cannot certainly find a better qualified interpreter than the Apostle Paul, and he applies this psalm expressly to the people who lived under the law, (Romans 3:19.) Besides, although we had not the testimony of this Apostle, the structure of the psalm very clearly shows that David means rather the domestic tyrants and enemies of the faithful than foreign ones; a point which it is very necessary for us to understand.

Psalms 17:15 — deep and distressing darkness which is in the world, when God keeps silence, and hides his face. In the midst of those afflictions which he has recounted, the Psalmist might seem to be plunged in darkness from which he would never obtain deliverance. (375) When we see the ungodly enjoying prosperity, crowned with honors, and loaded with riches, they seem to be in great favor with God. But David triumphs over their proud and presumptuous boasting; and although, to the eye of sense and reason, God has

Psalms 44:19 — place of dragons, observes Bishop Mant, appears to mean the wilderness; in illustration of which, it may be noticed from Dr Shaw, that ‘vipers, especially in the wilderness of Sin, which might be called the inheritance of dragons, (see Malachi 1:3,) were very dangerous and troublesome; not only our camels, but the Arabs who attended them, running every moment the risk of being bitten.’” Viewed in this light, we must understand the language either as meaning that the Israelites had

Psalms 92:1 — advancement of the Reformed cause in that country, that it was interdicted under the most severe penalties; and, in the language of the Romish Church, psalm-singing and heresy became synonymous terms. — Warton ’s History of English Poetry, volume 3, pages 164, 165.

Psalms 95:7 — 7Because he is our God While it is true that all men were created to praise God, there are reasons why the Church is specially said to have been formed for that end, (Isaiah 61:3.) The Psalmist was entitled to require this service more particularly from the hands of his chosen people. This is the reason why he impresses upon the children of Abraham the invaluable privilege which God had conferred upon them in taking them under

Jeremiah 2:18 — that they could have nothing to do there, or no errand thither, unless it were to drink of the puddle water of that river, when they had, or might have had, as good, yea, far better than that, nearer at hand, at home. See Jeremiah 18:14; so 2 Kings 1:3.” Then the plainest version would be thus, — And now, what hast thou to do with a journey to Egypt, That thou mightest drink the waters of Sihor? And what hast thou to do with a journey to Assyria, That thou mightest drink the waters of

Jeremiah 2:2 — from the covenant, and a vast number had deservedly perished, having been wholly repudiated; yet God designed really to shew that his grace depends not on the inconstancy of men, as Paul says in another place, for it would then presently fail, (Romans 3:4) and that were all men false and perfidious, God would yet remain true and fixed in his purpose. This we learn from the Prophet’s words, when it is said, that God remembered the people on account of the kindness of their youth. As to youth

Jeremiah 20:9 — Jonah; he had so far fallen as to forsake entirely his office, by extinguishing, as much as he could, the judgment of God; and when he became a fugitive, he thought himself beyond danger, as though he was removed from God’s presence. (Jonah 1:3.) God indeed saw him, but yet his word was not in him as a burning fire. As then so great a man through his own sloth extinguished, as far as he could, the light of the Holy Spirit, how much more ought we to fear, lest the same thing should happen to

Jeremiah 25:9 — Here follows a denunciation of punishment; the Prophet says that God would no longer deal in words, for their iniquity had ripened, according to what is in Genesis, “My Spirit shall not contend (or strive) any more with man.” (Genesis 6:3.) When God prepares to execute vengeance on the wickedness of men, he says that there is no more time for contending. A sudden execution of judgment is then what is here intended; but he mentions at the same time the punishment. After having explained

Deuteronomy 13:3 — 3.For the Lord your God proveth you. (Latin, tentat vos.) Whenever this word, which means to tempt, is applied to God, it is not used in a bad sense, for “to take by guile,” or, “to lay snares of deceit to entrap the unwary,” but

Deuteronomy 18:15 — be surely and clearly made known to them, since He would faithfully teach them by His servants the Prophets. On this ground when, in Isaiah, He has mocked at the prophecies of false gods, He calls the Israelites His “witnesses,” (Isaiah 43:1,) as having made them the depositaries of His secrets and of the treasures of divine wisdom. We see, then, the way pointed out in which God would have His people inquire concerning the things necessary to salvation; and this is more plainly declared

Deuteronomy 31:9 — would have been the use of the ceremony, if at all other times the Levites had been dumb, and nothing should have been heard throughout the land regarding the worship of God. This then was the object of the solemn promulgation of the Law, (Deuteronomy 31:10, etc.), which was made in the year of release, that the people should daily inquire the right way of serving God of the Levites, who were chosen to be as it were νομοφύλακες (guardians

Romans 3:21 — спокойна, доколе не успокоится в одном только милосердии Божием. Поэтому в другом месте, сказав, что Бог явился во Христе оправдывающим людей, тут же объясняет, как именно оправдывающим, а именно: не вменяя им грехи их. Так же и в Послании к Галатам (3:12) потому противопоставляет он закон вере в отношении оправдания, что первый обещает жизнь лишь тем, кто исполняет веленное. А закон заповедует не только буквалистскую личину внешних дел, но и искреннюю любовь к Богу. Итак, следует, что к праведности

Galatians 2:15 — las obras de la ley". Por la naturaleza y el efecto de la fe, él razona que los judíos no están en ningún grado justificados por la ley. Para, como ellos que "Ir a establecer su propia justicia no se han sometido a la justicia de Dios" ( Romanos 10:3,) así, por el contrario, los que creen en Cristo confiesan que son pecadores y renuncian a la justificación por las obras. Esto implica la pregunta principal, o más bien, en esta única propuesta, casi toda la controversia está encarnada. Es más necesario

Galatians 4:1 — младенчеством церкви. Теперь же с приходом Христа Церковь возмужала, достигнув как бы зрелого возраста. Ибо слова Павла совершенно ясны.Но здесь возникает следующая трудность: кажется, что апостол противоречит самому себе. Ведь в Послании к Ефесянам 4:13 Павел увещевает нас к постоянному преуспеванию в вере, покуда мы не придем к зрелости и не достигнем некоторой полноты. И в Первом Послании к Коринфянам (3:1) апостол говорит о том, что давал им в качестве пищи духовное молоко, поелику к твердой пище

Colossians 1:24 — perversamente convierte estas cosas en ocasiones para hacer que los siervos de Dios sean más despreciables. Además, los alienta con su ejemplo a no dejarse intimidar por las persecuciones, y expone a su punto de vista su celo, para que tenga mayor peso. (329) Además, da prueba de su afecto hacia ellos sin compromiso común, cuando declara que voluntariamente soporta por ellos las aflicciones que soporta. . "¿Pero de dónde", alguien preguntará, "surge esta alegría?" De su ver la fruta que brota de ella.

Colossians 2:18 — 18. Que nadie te quite la palma. (389) Alude a corredores o luchadores a quienes se les asignó la palma de la mano, a condición de que no cedan en el medio del curso o después El concurso había comenzado. Les advierte, por lo tanto, que los falsos apóstoles no tenían como objetivo nada

1 Timothy 3:2 — una vez, que una esposa esté muerta, por lo que ahora no es un hombre casado. Pero tanto en este pasaje como en Tito 1:6, las palabras del apóstol son, "Quién es" y no "Quién ha sido"; y en esta misma Epístola, donde trata a las viudas, ( 1 Timoteo 3:10), utiliza expresamente el participio del tiempo pasado. Además, de esta manera se contradeciría a sí mismo; porque en otro lugar declara que no desea poner una trampa en las conciencias. La única exposición verdadera, por lo tanto, es la de Crisóstomo,

Hebrews 6:4 — todavía son saboreadas por la fe. Él lo llama la participación del Espíritu; porque él es quien distribuye a cada uno, como quiere, toda la luz y el conocimiento que puede tener; porque sin él nadie puede decir que Jesús es el Señor, ( 1 Corintios 12:3;) nos abre los ojos de nuestras mentes y nos revela las cosas secretas de Dios. Él lo llama una degustación de la buena palabra de Dios; con lo cual quiere decir que la voluntad de Dios se revela allí, no de ninguna manera, sino de una manera tan dulce