Bible Commentaries

Isaiah 49:3 — conspicuously so as to include all the children of God. We hear what Paul says: “The promises were given to Abraham and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ.” (Galatians 3:16.) He does not include the whole multitude of children who were descended from Abraham himself according to the flesh, seeing that all were not partakers of the blessing. Ishmael was rejected, Esau was a reprobate, and many others were cut off. When

Jeremiah 33:16 — everything that exists here. It is an eternal salvation. In the meantime, Christ gives us some foretaste of this salvation in this life, according to what is said, “godliness has the promises of the present as well as of the future life.” (1 Timothy 4:8) But as this promise ought to be applied to the kingdom of Christ, there is no doubt but it is perpetual, and ought to raise up our thoughts to heaven itself. To salvation is added safety; for were the faithful ever to fear and tremble,

Nahum 3:2 — Prophet may be supposed to give here a reason for the dreadful catastrophe which he had mentioned. Entertaining this view, and differing from others as to the meaning of some of the clauses, I offer the following version of the three verses, — 1. Oh! The city of blood! All of deceit; Of plunder it is full, none can search out the spoil: — 2. The sound of the whip, and the sound of the rattling wheel! And the horse prancing, and the chariot bounding! The horseman mounting, And the flaming

Matthew 1:6 — the ungodly wishes of the people, the lawful possession of the office is supposed to have commenced with David, more especially in reference to the covenant of God, who promised that “his throne should be established for ever,” (2 Samuel 7:16.) When the people shook off the yoke of God, and unhappily and wickedly asked a king, saying, “Give us a king to judge us,” (1 Samuel 8:5,) Saul was granted for short time. But his kingdom was shortly afterwards established by God, as a

John 2:1 — 1.There was a marriage in Cana of Galilee. As this narrative contains the first miracle which Christ performed, it would be proper for us, were it on this ground alone, to consider the narrative attentively; though — as we shall afterwards see —

Romans 15:13 — 13.And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the

Romans 8:28 — which conform us to Christ, have been appointed; and he did this for the purpose of connecting, as by a kind of necessary chain, our salvation with the bearing of the cross. (268) [Hammond ] has a long note on the expression, κατὰ πρόθεσιν and quotes [Cyril ] of Jerusalem, [Clemens ] of Alexandria, and [Theophylact ], as rendering the words, “according to their purpose,” that is, those who love God, — a construction

Romans 9:3 — concealed not the fact, that he had sprung from that nation, the election of whom was still strong in the root, though the branches had withered. What Budoeus says of the word anathema , is inconsistent with the opinion of [Chrysostom ] , who makes ἀνάθεμα and ἀνάθημα , to be the same. (285) “Ut ad aras usque procedat.” [Ainsworth ] gives a similar phrase and explains its reason, “Usque ad aras amicus —

1 Corinthians 13:13 — несовершенству, а любовь останется даже в состоянии совершенства. Но если рассмотреть отдельные последствия веры и сопоставить их с последствиями любви, то обнаружится, что вера во многих аспектах выше. Больше того, по свидетельству того же апостола (1 Thessalonians 1:3), любовь есть следствие веры. А следствие без сомнения ниже своей причины. Кроме того, вере приписывается особая похвала, не подобающая любви, когда Иоанн (1 John 5:4) говорит, что вера – наша победа, превозмогающая мир. Наконец, через

1 Corinthians 14:14 — 14.For if I pray in another tongue. (827) While this example, too, serves to confirm what he has previously maintained, it forms, at the same time, in my opinion, an additional particular. For it is probable that the Corinthians had been in fault in this

1 Corinthians 2:6 — 6.We speak wisdom Lest he should appear to despise wisdom, as unlearned and ignorant men (Acts 4:13) condemn learning with a sort of barbarian ferocity, he adds, that he is not devoid of that wisdom, which was worthy of the name, but was esteemed as such by none but competent judges. By those that were perfect, he means not those that had attained

1 Corinthians 3:1 — 1.And I, brethren He begins to apply to the Corinthians themselves, that he had said respecting carnal persons, that they may understand that the fault was their own — that the doctrine of the Cross had not more charms for them. It is probable,

1 Corinthians 7:32 — 32.But I would wish you. He returns to the advice which he had spoken of, (1 Corinthians 7:25,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however,

2 Corinthians 2:17 — 17.For we are not. He now contrasts himself more openly with the false apostles, and that by way of amplifying, and at the same time, with the view of excluding them from the praise that he had claimed to himself. “It is on good grounds,”

2 Corinthians 5:8 — commencement of perfect blessedness. Hence and may be regarded as equivalent to because, in this way: “Nothing can befall us, that can shake our confidence and courage, since death (which others so much dread) is to us great gain. (Philippians 1:21.) For nothing is better than to quit the body, that we may attain near intercourse with God, and may truly and openly enjoy his presence. Hence by the decay of the body we lose nothing that belongs to us.” Observe here — what has been

2 Corinthians 6:5 — power to maintain peace, and yet on the other hand go forward, undaunted, through the midst of commotions, so as not to turn aside from the right course, though heaven and earth should be mingled. (589) Chrysostom, however, prefers to understand ἀκαταστασίαις to mean — frequent expulsions, (590) inasmuch as there afforded him a place of rest. (591) In fastings He does not mean — hunger arising from destitution,

Colossians 1:26 — it is a wonderful secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was a stumblingblock to the Jews, and foolishness to the Greeks.(1 Corinthians 1:23.) We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the

Colossians 1:26 — maravilloso secreto de Dios. No es sin una buena razón por la que Pablo ensalza con tanta frecuencia el evangelio al otorgarle las más altas recomendaciones en su poder; porque vio que era un obstáculo para los judíos, y la necedad para los griegos. ( 1 Corintios 1:23.) Vemos también en este día, en qué odio lo tienen los hipócritas, y cuán altivamente es considerado por el mundo. Pablo, en consecuencia, con el fin de dejar de lado los juicios tan injustos y perversos, ensalza en términos magníficos

Titus 1:1 — о какой угодно истине, а о небесном учении, противопоставляемом суете человеческого разума. Ведь, поскольку через него нам являет Себя Бог, только оно достойно подобной чести, и Писание повсеместно присваивает титул истины только этому учению. John 16:13: и Дух ведет вас ко всякой истине. Также 17:17: слово Твое есть истина. Galatians 3:1: кто прельстил вас, что вы не повинуетесь истине? Colossians 1:5: услышав Слово истины, благовестие Сына Божия. 1 Timothy 2:4: хочет, чтобы все пришли к познанию

1 John 5:1 — 1 El que cree, confirma por otra razón, que la fe y el amor fraternal están unidos; porque como Dios nos regenera por fe, necesariamente debemos ser amados por nosotros como Padre; y este amor abraza a todos sus hijos. Entonces la fe no puede separarse