Bible Commentaries

Genesis 2:9 — point is by no means worthy of contention; since it is of little or no concern to us, which of the two is maintained. There is more importance in the epithets, which were applied to each tree from its effect, and that not by the will of man but of God. (122) He gave the tree of life its name, not because it could confer on man that life with which he had been previously endued, but in order that it might be a symbol and memorial of the life which he had received from God. For we know it to be by no means

Genesis 22:1 — 1.And it came to pass. This chapter contains a most memorable narrative. For although Abraham, through the whole course of his life, gave astonishing proofs of faith and obedience, yet none more excellent can be imagined than the immolation of his son.

Jeremiah 14:12 — they fasted, and prayed, and offered all kinds of sacrifices. The words, as I have said, were especially addressed to hypocrites; for we know that that declaration remains unchangeablesthat God is nigh to all those who call on him in sincerity. (Psalms 145:18) Whosoever, then, calls on God with a true heart, infallibly obtains his favor; for in another place it is ascribed to God as a thing necessarily belonging to him, that he hears prayers. Whenever then God is invoked, he cannot divest himself of

Ezekiel 18:24 — assured them that God was prepared to pardon them: but he now frightens those who profess for the occasion to be pure and sincere worshipers of God, if they fall back in the midst of their course: as Paul says, Let him who stands take heed lest he fall. (1 Corinthians 10:12.) Besides, we gather from this passage, as Christ teaches, that those only are happy who persevere, (Matthew 24:13;) since a temporary righteousness will never profit those apostates who afterwards turn aside from God. We see, then,

Ezekiel 2:8 — should become so; that is, although those who bring forward the name of God should mutually enter into a diabolic conspiracy, yet we must not regard their conduct so as to subscribe to their impious conspiracy. We read the same in Isaiah, (Isaiah 8:12,) Thou shalt not say a conspiracy whenever this people says conspiracy: thou shalt not feel their fear nor their dread, but sanctify the Lord of hosts. Which passage Peter also cites, (1 Peter 3:14;) because the Jews, who then pertinaciously opposed

Numbers 18:20 — tithes to God, as appears from the example of Abraham and Jacob. Moreover, the Apostle infers that the priesthood of Melchisedec was superior to that of the Law, because, when Abraham paid him tithes, he also received tithes of Levi himself. (Genesis 14:20; Genesis 28:22; Hebrews 7:11.) But there were two different and special reasons for this payment of tithes, which God ordained by Moses. First, because the land had been promised to the seed of Abraham, the Levites were the legitimate inheritors

Zechariah 1:11 — They said that the whole earth was then quiet, (19) that is, the countries bordering on Judea, or the oriental regions. Hence a greater confidence might be entertained by the Jews, for with the prayer of the angel is connected a complaint — “God of hosts, what is thy purpose?” that

Zechariah 10:2 — been firmly persuaded that God had spoken the truth to them. As then they had done so grievous a wrong to God, as to run after idols, and after the crafts and impostures of Satan, the Prophet here deservedly condemns them for this wickedness. Images, (117) he says, have spoken vanity, and diviners have seen falsehood, and have told dreams of vanity. He means, in short, that whatever means unbelieving men may try, they can attain nothing, and they will at length find that they have been miserably deceived

Zechariah 12:1 — entonces, las diez tribus mantuvieron estas ideas, no aprovecharon la bondad actual de Dios. Así fue, que se alejaron por completo de la Iglesia de Dios, y renunciaron por sí mismos a ese pacto, en el cual se fundó la esperanza de la salvación eterna. (151) ¿Qué nos enseña Zacarías en este capítulo? Incluso que Dios sería el guardián de Jerusalén, para defenderlo contra toda violencia, y que aunque pudiera estar rodeado de naciones con el propósito de atacarlo, aún no sufriría que se venciera: y veremos

Matthew 11:25 — Mateo 11:25 . Jesús responde. Aunque el verbo hebreo, respuesta, (ענה,) se emplea con frecuencia incluso al comienzo de un discurso, sin embargo, en este pasaje considero que es enfático; porque fue desde el presente presente que Cristo aprovechó la ocasión

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

Luke 2:1 — Lucas relata cómo sucedió, que Cristo nació en la ciudad de Belén, ya que su madre vivía a cierta distancia de su casa, cuando se acercaba a su confinamiento. Y primero deja de lado la idea de la invención humana, (123) al decir que Joseph y Mary habían salido de casa y habían venido a ese lugar para regresar. según su familia y tribu. Si intencionalmente y a propósito (124) hubieran cambiado su residencia para que Mary pudiera dar a luz a su hijo en Belén, solo

John 21:15 — 15.When, therefore, they had dined. The Evangelist now relates in what manner Peter was restored to that rank of honor from which he had fallen. That treacherous denial, which has been formerly described, had, undoubtedly, rendered him unworthy of the

Romans 3:4 — hand, man is false, not only because he often violates his pledged faith, but because he naturally seeks falsehood and shuns the truth.” The first clause contains the primary axiom of all Christian philosophy; the latter is taken from Psalms 116:11, where David confesses that there is nothing certain from man or in man. Now this is a remarkable passage, and contains a consolation that is much needed; for such is the perversity of men in rejecting and despising God’s word, that its

Galatians 2:15 — 15. Nosotros, que somos judíos por naturaleza. Algunos, estoy consciente, piensan que esto se afirma en forma de una objeción, (ἀνθυποφορὰ,) anticipando lo que se podría instar al otro lado, que los judíos poseían mayores privilegios; no es que se jactaran

Galatians 3:6 — this is one of the most powerful, because neither in the subject nor in the person is there any ground of exception. There is no variety of roads to righteousness, and so Abraham is called “the father of all them that believe,” (Romans 4:11,) because he is a pattern adapted to all; nay, in his person has been laid down to us the universal rule for obtaining righteousness. 6. Even as Abraham. We must here supply some such phrase as but rather; for, having put a question, he resolved instantly

Galatians 3:6 — concluyentes, pero este es uno de los más poderosos, porque ni en el sujeto ni en la persona hay ningún motivo de excepción. No hay una variedad de caminos hacia la justicia, por lo que Abraham se llama "el padre de todos los que creen" ( Romanos 4:11) porque es un patrón adaptado a todos; No, en su persona se nos ha establecido la regla universal para obtener justicia. 6. Incluso como Abraham. Aquí debemos suministrar alguna frase como sino más bien; porque, habiendo formulado una pregunta, resolvió

Hebrews 1:5 — common with princes and those high in power, of whom it is written, “Ye are gods and the sons of the most”, (Psalms 50:6;) and as though Jeremiah had not spoken as honorably of all Israel, when he called them the firstborn of God. (Jeremiah 31:9.) They are indeed everywhere called children or sons. Besides, David calls angels the sons of God; “Who,” he says, “is like to Jehovah among the sons of God?” (Psalms 84:6.) The answer to all this is in no way difficult.

Hebrews 4:12 — смерти, мы научились умирать для самих себя. Наконец, мы никогда не обновимся всем разумением (что, однако, заповедует Павел), доколе нашего ветхого человека не пронзит острие сего духовного меча. Поэтому Павел говорит в другом месте (Philippians 2:17), что верующие закалаются для Бога через Евангелие, поскольку не могут начать повиноваться Богу без того, чтобы в них не погибла собственная воля, и не могут воспринять свет божественной мудрости, не упразднив до этого мудрость плоти. В отверженных

James 3:17 — 17But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. (127) He, in the second place, calls