Bible Commentaries

Psalms 118:25 — you out of the house of the Lord. They speak in this manner agreeably with the nature of their office, which enjoined on them the duty of blessing the people, as appears from several passages in the books of Moses, and particularly from Numbers 6:23. It is not without reason that they connect the welfare of the Church with the prosperity of the kingdom, it being their desire to throw out the suggestion, and to represent that the safety of the people would remain as long as that kingdom continued

Psalms 118:25 — sacerdotes: Te bendecimos fuera de la casa del Señor. Hablan de esta manera agradablemente con la naturaleza de su oficio, que les impuso el deber de bendecir a la gente, como aparece en varios pasajes de los libros de Moisés, y particularmente en Números 6:23. No es sin razón que conectan el bienestar de la Iglesia con la prosperidad del reino, ya que es su deseo rechazar la sugerencia y representar que la seguridad de las personas permanecerá mientras ese reino continúe floreciendo. y que todos compartirían

Isaiah overview — 18:15,) by whom he will make known his will, and who shall faithfully convey the message which he has entrusted to them; so that in future there will be no reason to complain that they are in want of anything. There is an exchange (ἑτέρωσις) of the plural for the singular number, when he uses the word Prophet; for although, as it is expressly interpreted by Peter, (Acts 3:22,) that passage relates literally and chiefly to Christ, (because he is the head

Isaiah 30:1 — despreciable. Primero, no es un delito leve, sino una obstinación perversa, ignorar e incluso despreciar al gobierno de Dios, y seguir sus propias inclinaciones. Pero Dios les había prohibido estrictamente entrar en cualquier alianza o liga con los egipcios. ( Éxodo 13:17; Deuteronomio 17:16.) Hubo principalmente dos causas de esta prohibición. Uno era general y estaba relacionado con alianzas y ligas con otras naciones; porque Dios no deseaba que su pueblo fuera corrompido por las supersticiones de los gentiles.

Jeremiah 10:2 — prosperidad o adversidad, se deduce que debemos ser temidas por nosotros. Pero el Profeta aquí no usa los signos de palabras en su significado apropiado; porque no se refiere a su verdadero origen, sino que se acomoda a las nociones que prevalecieron; (3) y debemos tener en cuenta lo que ya he dicho, que los egipcios y los caldeos fueron muy entregados a esa astrología, que se llama en la actualidad judicial . La palabra misma puede ser permitida; pero hace mucho tiempo ha sido profanado por hombres

Jeremiah 24:7 — him, according to what is said by Habakkuk, “Thou art our God, we shall not die.” (Habakkuk 1:12.) And of this sentence Christ himself is the best interpreter, when he says, that he is not the God of the dead, but of the living, (Luke 20:38;) he proves by the testimony of Moses, that Abraham, Isaac, and Jacob, though dead, were yet alive. How so; because God would not have declared that he was their God, were they not living to him. Since then he regards them as his people, he at the

Jeremiah 24:7 — de que hay seguridad en él, de acuerdo con lo que dice Habacuc: "Tú eres nuestro Dios, no moriremos". ( Habacuc 1:12.) Y de esta oración, Cristo mismo es el mejor intérprete, cuando dice que no es el Dios de los muertos, sino de los vivos, ( Lucas 20:38;) demuestra con el testimonio de Moisés que Abraham, Isaac y Jacob, aunque muertos, todavía estaban vivos. Cómo es eso; porque Dios no habría declarado que él era su Dios, si no estuvieran viviendo para él. Desde entonces los considera como su pueblo,

Ezekiel 1:4 — λόγικον, is the seat of reason; θύμικον , that of the passions; ἐπιθυμήτικον , that of the lusts; and συντέρεσις that of the conscience. But these guesses are also puerile. It was formerly the received opinion, that under this figure were depicted the four Evangelists: they think Matthew was compared to a man, because he begins

Ezekiel 1:4 — conveniente repetir, que los ángeles fueron representados por querubines y serafines: para aquellos que se llaman querubines aquí y en Ezequiel 10, se llaman serafines en Isaías 6:2; y sabemos que los ángeles se llaman principados y poderes, ( Efesios 3:10), y estos títulos los hacen visibles, mientras que las Escrituras los llaman las propias manos de Dios mismo. ( Colosenses 1:16.) Dado que, por lo tanto, Dios trabaja por ángeles y los usa como ministros de su poder, entonces cuando los ángeles son

Daniel 7:27 — peculiar care of his own Church., and his conducting the affairs of the world for the safety of his people. As we have said in other places, God’s elect people are of more consequence than all the kingdoms which are conspicuous in the world. (Isaiah 43:3.) This, then, is the sense of the words. If we separate this verse from its context, the prophecy will still have its use. We may elicit from it how all things which seem stable in the world are yet perishable, and nothing is so firm as not to be

Daniel 7:27 — peculiar de Dios de su propia Iglesia, y su conducción de los asuntos del mundo por la seguridad de su pueblo. Como hemos dicho en otros lugares, las personas elegidas de Dios son más importantes que todos los reinos que son visibles en el mundo. ( Isaías 43:3.) Este, entonces, es el sentido de las palabras. Si separamos este versículo de su contexto, la profecía todavía tendrá su uso. Podemos deducir de él que todas las cosas que parecen estables en el mundo son aún perecederas, y nada es tan firme como

Daniel 9:2 — than we are ourselves. And this difference must be noticed between the ancient people and the new Church, since Christ by his advent abolished many ceremonies. For the fathers under the Law were, in this sense, like children, as Paul says. (Galatians 4:3.) The discipline which God had formerly instituted, involved the use of more ceremonies than were afterwards practiced. As there is this important difference between our position and theirs, whoever desires to copy them in all their actions, would rather

Daniel 9:2 — nosotros mismos. Y esta diferencia debe notarse entre los pueblos antiguos y la nueva Iglesia, ya que Cristo con su advenimiento abolió muchas ceremonias. Porque los padres bajo la Ley eran, en este sentido, como niños, como dice Pablo. ( Gálatas 4:3.) La disciplina que Dios había instituido anteriormente implicaba el uso de más ceremonias de las que se practicaron después. Como existe esta importante diferencia entre nuestra posición y la de ellos, quien quiera copiarlos en todas sus acciones,

Micah 3:11 — the same time, calls us to repentance. Whosoever, then, indulges himself and continues sunk in his vices, he is greatly deceived, if he applies to himself the promises of God; for, as it has been said, the one cannot be separated from the other. (113) But when God is propitious to them, they rightly conclude, that all things will be well with them, for we know that the paternal favor of God is a fountain of all felicity. But in this there was a vicious reasoning, — that they promised to themselves

Habakkuk 2:2 — for hope; for the Lord does not immediately execute what he declares by his mouth; but his purpose is to prove our patience, and the obedience of our faith. Hence he says, the vision, is for a time, and a fixed time: for מועד, muod means a time which has been determined by agreement. But as it is God who fore appoints the time, the constituted time, of which the Prophet speaks, depends on his will and power. The vision, then, shall be for a time. He reproves here that immoderate

Zephaniah 1:2 — words; “the stumblingblocks” were the idols, and they were to be taken away “along with the wicked,” according toHenderson, and according to the version of Symmachus , συν ἀσεβέσι, though Newcome, with less accuracy, renders the words thus,— And the stumblingblocks of the wicked. The whole verse is poetical in its language; the collective singular, and not the plural, is used; and the first verb, [אםף

Matthew 26:39 — 39.And he went forward a little. We have seen in other passages, that in order to excite himself to greater earnestness of prayer, the Lord prayed in the absence of witnesses; for when we are withdrawn from the gaze of men, we succeed better in collecting

Deuteronomy 5:9 — 9Thou shalt not bow down thyself unto them. Idolaters in vain endeavor to elude this second point by their foolish cavils; as amongst the Papists that trifling distinction is commonly advanced, that only λατρέια, (81) and not δελέια is prohibited. For Moses, first of all, comprehends generally all the Forms And Ceremonies Of Worship; and then adds immediately afterwards the word עבד,

Acts 15:2 — us, yet we know what Paul saith, that they were shut up under the childish ward and custody of the law, so that they did not much differ from servants; but we are loose from the schoolmastership of the law after that Christ was revealed, ( Galatians 3:24,) and we have more liberty, the time of our nonage being, as it were, ended. The third vice of this doctrine was, because it darkened the light of the Church, − (74) or at least did put in, as it were, certain clouds, that Christ the Sun of

1 Corinthians 1:17 — incredible. There had come after him certain effeminate masters, who had drawn over followers to their party by the sprinkling of water; (72) Paul, then, giving up to them the title of honor, declares himself contented with having had the burden. (73) Not with wisdom of words There is here an instance of anticipation, by which a twofold objection is refuted. For these pretended teachers might reply that it was ludicrous to hear Paul, who was not endowed with eloquence, making it his boast that