Bible Commentaries

Exodus 26:1 — the Church has grown up and has passed out of its childhood. But how far the Jews were from worshipping the cherubim, the heathen poets bear them witness; for Juvenal, speaking of them, said, "Qui puras nubes, et coeli numen adorant;” (143) and God extorted these words from an impure and licentious man, that all might know that the Law of Moses lifted his disciples to things above. A threefold covering is then described, the inner one of goats’ hair, another of rams’ skins

Jeremiah 36:30 — después de este tiempo nunca logró el trono. Pero se puede preguntar: ¿Cómo puede esta profecía estar de acuerdo con la promesa, que la posteridad de David debería continuar mientras el sol y la luna brillaran como testigos fieles en los cielos? (Salmo 89:37) Dios había prometido que el reino de David sería perpetuo, y que algunos de su posteridad gobernarían mientras el sol y la luna brillaran en los cielos; pero, ¿qué quiere decir nuestro Profeta ahora, cuando dice, que no habrá un sucesor? Esto, de

Jeremiah 49:12 — que infligiría a los idumeos no sería en absoluto más leve? porque sabemos que la envidia nos tienta mucho cuando vemos que el estado de los impíos y los reprobados es mejor que el de los hijos de Dios. Y fue para este propósito que se compuso Salmo 37 "No envidies a los impíos, ni dejes que tu prosperidad te moleste, porque pronto perecerán". Y David también, en Salmo 73:2, confiesa que de alguna manera se tambaleó cuando vio a los malvados deleitándose en sus placeres, mientras que los hijos de

Hosea 1:11 — mérito pudieran reclamar esta dignidad; pero porque Dios no anularía su pacto, y porque los había elegido para que pudieran ser los primogénitos, como ya se ha dicho, y como también se les llama en otras partes, 'Mi primogénito es Efraín' ( Jeremias 31:9) Ahora entendemos el orden y la disposición del Profeta, que debe ser cuidadosamente observado, y más aún, porque los intérpretes confunden todas estas cosas y no hacen distinciones, cuando aún el Profeta tiene No aquí se mezclaban los hijos de Israel

Habakkuk 2:1 — con él. Este último representa la línea así: - Y lo que responderé con respecto a mi argumento. La frase es, [על-תוכחתי] sobre, (a, dice Drusius) mi reprensión, reprensión o reprensión. Este es el significado actual de la palabra, vea 2 Reyes 19:3; Proverbios 10:17; Isaías 37:3. Él lo llama "mi", porque se lo dio, ya sea por sus enemigos, como piensa Calvino, o por Dios, como otros suponen. La opinión de Piscator y Junius es que es la reprensión o corrección que administró a las personas en

Zechariah 13:7 — la metáfora, como dije, es mucho más expresiva, cuando Dios dirige sus palabras a la espada misma; Despierta, mira, oh espada, ¿cómo? contra mi pastor La mayoría de nuestros intérpretes confinan este pasaje a la persona de Cristo, porque en Mateo 26:31, se cita esta oración, "Hiere al pastor, y las ovejas serán esparcidas:" pero esta no es una razón sólida; porque lo que se dice de un solo pastor probablemente debería extenderse a todo el orden. Cuando Dios dice en Deuteronomio 18:15, "Un profeta

Malachi 2:17 — libertad e insolencia. De hecho, es una prueba de la verdadera piedad cuando nos sometemos pacientemente a los juicios de Dios, y cuando, como Jeremías nos enseña con su propio ejemplo, "Sostenemos su ira, porque sabemos que hemos pecado". (Jeremias 3:14.) Pero como los hipócritas no son conscientes de nada malo (porque se halagan a sí mismos y atemorizan sus propias conciencias), porque no se examinan a sí mismos, piensan que Dios actúa injustamente hacia ellos cuando no les brinda ayuda de inmediato.

Matthew 16:5 — Matthew 16:5.And when his disciples came. Here Christ takes occasion from the circumstance that had just occurred (432) to exhort his disciples to beware of every abuse that makes an inroad on sincere piety. The Pharisees had come a little before; the Sadducees joined them; and apart from them stood Herod, a very wicked man, and an opponent and corrupter of sound doctrine.

Acts 15:7 — − 7.And when there had been great disputation. Though there were choice made of grave men, and such as were public teachers of the Church, yet could not they agree by and by. − (93) Whereby appeareth how the Lord did exercise his Church, even then, by the infirmity of men, that it might learn to be wise with humility. Moreover, he suffered (even in that company and assembly wherein he was chief) the principal point of Christian

Acts 7:38 — 38.Stephen proceedeth to set forth the frowardness (440) of the people, who though they were provoked [stirred up] with so many benefits of God, yet did they never cease maliciously to reject him. If they had been disobedient and unthankful to God before,

Romans 1:1 — despatched in a very few words. They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts 13:7.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased [Augustine ], that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very

Romans 3:25 — the Father by the sacrifice of his death: nor is it a small commendation of God’s grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in John 3:16, “God so loved the world, that he gave his only-begotten Son.” Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There seems to be an allusion in

Romans 3:4 — contain the same sentiment in different words, the last line expressing it more definitely; so that to be “justified,” and to be “cleared,” convey the same idea; and also “in thy word,” or saying — בדברך and “in thy judgment” בשפטך. In many copies both these last words are in the plural number, so that the first would be strictly what is here expressed, “in thy words,”

1 Corinthians 10:3 — 3.The same spiritual meat He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body,

1 Corinthians 4:3 — 3.But with me it is a very small thing It remained that he should bring before their view his faithfulness, that the Corinthians might judge of him from this, but, as their judgment was corrupted, he throws it aside and appeals to the judgment-seat of

1 Corinthians 6:7 — ground of their going to law with each other. This, he says, is a fault We must, however, observe the propriety of the term which he employs. For ἥττημα in Greek signifies weakness of mind, as when one is easily broken down (332) by injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude. (333) What Paul, then, condemns in the Corinthians is this — that they harassed one another

1 Corinthians 7:5 — reasons that he treats so carefully of the mutual obligations of the married life. “If at any time it comes into the minds of married persons to desire an unmarried life, as though it were holier, or if they are tempted by irregular desires, (372) let them bear in mind that they are bound by a mutual connection.” The husband is but the one half of his body, and so is it, also, as to the wife. Hence they have not liberty of choice, but must on the contrary restrain themselves with such

1 Timothy 3:1 — judgment than to excite them to desire it. I reply, that the desire of great men does not rest on confidence of their own industry or virtue, but on the assistance of “God, from whom is our sufficiency,” as Paul says elsewhere. (2 Corinthians 3:5.) At the same time, it is necessary to observe what it is that Paul calls “the office of a bishop;” and so much the more, because the ancients were led away, by the custom of their times, from the true meaning; for, while Paul includes

Hebrews 10:25 — remedy to a disease that was making progress. And so much the more, etc. Some think this passage to be of the same import with that of Paul, “It is time to awake out of sleep, for now is our salvation nearer than when we believed.” (Romans 13:11.) But I rather think that reference is here made to the last coming of Christ, the expectation of which ought especially to rouse us to the practice of a holy life as well as to careful and diligent efforts in the work of gathering together the

Hebrews 6:4 — they are yet tasted by faith. He calls it the participation of the Spirit; for he it is who distributes to every one, as he wills, all the light and knowledge which he can have; for without him no one can say that Jesus is the Lord, (1 Corinthians 12:3;) he opens for us the eyes of our minds, and reveals to us the secret things of God. He calls it a tasting of the good word of God; by which he means, that the will of God is therein revealed, not in any sort of way, but in such a way as sweetly to