Bible Commentaries

Genesis 40:6 — servicio. Esto debe tenerse en cuenta, para que nadie pueda usurparse de manera indeseada más de lo que sabe que Dios le ha otorgado. Porque, por este motivo, Pablo enseña con tanta diligencia que los dones del Espíritu se distribuyen de manera diversa ( 1 Corintios 12:4) y que Dios ha asignado a cada uno un puesto determinado, para que nadie pueda actuar con ambición. o entrometerse en la oficina de otro; sino que cada uno debe mantenerse dentro de los límites de su propia vocación. A menos que prevalezca

Genesis 6:14 — 14. Hazte un arca de madera de gopher. Aquí sigue el mandato de construir el arca, en el que Dios probó maravillosamente la fe y la obediencia de su siervo. En cuanto a su estructura, no hay ninguna razón por la que debamos investigar ansiosamente, excepto

Exodus 1:7 — 7. Y los hijos de Israel fueron fructíferos. (8) Hasta qué punto aumentaron, Moisés lo relata en el capítulo 12, es decir, a la cantidad de 600,000, además de las mujeres y los niños; lo que ciertamente fue un aumento increíble en tan poco tiempo. Porque aunque se cuenten 430 años desde la fecha del pacto con Abraham hasta la partida del pueblo, está claro que

Exodus 20:7 — vez que se hace una detracción de su sabiduría suprema, poder infinito, justicia, verdad, clemencia y rectitud. Si se prefiere una definición más corta, digamos que Su nombre es lo que Pablo llama τὸ γνωστόν, "lo que se puede conocer" de Él. ( Romanos 1:19.) El nombre de Dios, entonces, se toma en vano, no solo cuando alguien abusa de él por perjurio, sino cuando se aduce de manera ligera e irrespetuosa como prueba de asuntos frívolos y sin importancia: hablo con respecto a los juramentos. En esto,

Exodus 32:1 — 1 Y cuando la gente vio a Moisés. En esta narración percibimos la impiedad detestable de las personas, su ingratitud peor que la base, y su monstruosa locura, mezclada con estupidez. Por su bien, Moisés había sido llevado por encima del estado de la

Psalms 49:14 — 14Like sheep they are laid in the grave; death shall feed them (227) The figure is striking. They go down into the grave as sheep are gathered into the fold by the shepherd. The entire world might not seem vast enough for men of a haughty spirit. They

Jeremiah 25:29 — is the import of the passage. The Apostle uses the same argument in other words; for after having said that judgment would begin at God’s house, he immediately shews how dreadful that vengeance of God was to be which awaited his open enemies! (1 Peter 4:17.) We may hence gather a useful doctrine. Since God not only declares that he will be indiscriminately the avenger of wickedness, but also summons in the first place his Church which he has chosen before his tribunal, its condition may seem

Jeremiah 29:26 — when a prophet came to anoint him, “What means this mad fellow?” this word משגע, meshego, is what they used; and they called him in contempt mad, who had yet spoken by the secret impulse of the Spirit. (2 Kings 9:11.) So, in like manner, do the ungodly rave in contempt of God against everything found in Scripture. (224) But as it has been already stated, it was necessary to distinguish between the true servants of God and those only in name; for many boasted

Jeremiah 31:40 — as it were, the architect of that city, as it is said in the Psalms, “He himself founded it,” (Psalms 87:5) and further, “His foundations are on the holy mountains,” and this ought to be understood of himself. (Psalms 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see

Jeremiah 36:30 — that temporary punishment by which the throne was so overturned, that God at length would, in his own time, restore it, according to what Amos says, “For come shall the time when God shall raise up the fallen tabernacle of David.” (Amos 9:11) We now perceive in what sense hath stood firm the promise respecting the perpetuity of the kingdom, and that the kingdom had yet ceased for a time, that is, until Christ came, on whose head was placed the diadem, or the royal crown, as Ezekiel says.

Ezekiel 18:17 — iniquity; he shall surely live. He does not repeat that this is just, yet we must understand it so; but he stops at the immediate effect, since God’s blessing awaits all the just, as Isaiah says surely there is a reward to the just, (Isaiah 3:10;) and the Prophet exclaims as if it were believed with difficulty: for, since we see all things revolving promiscuously in the world, we directly imagine either that God is at rest in heaven, or that chance governs all things here on earth. But we

Daniel 11:32 — still we do not cease our vacillation. When an Apostle sets before us the examples of the saints, he says, a cloud of witnesses is ever gazing upon us, with the view of retaining us in the fear of God, and in the pure confession of our faith. (Hebrews 12:1.) But that cloud vanishes too soon from our view. Meanwhile, if any trifler whom we know to be a man of no weight, and whom we have ourselves condemned, — if such a one should decline even so little from the right way, we think such an example

Numbers 22:22 — debamos clamar en contra de Él. Ese profeta, quien, habiendo entregado fielmente su mensaje, probó el pan en su camino de regreso, y esto por instigación de otro profeta, de modo que solo cayó por descuido y falta de reflexión, castigó con la muerte, (1 Reyes 13;) en este caso, el castigo que le inflige a un impostor y engaña, que (148) prostituye su lengua a sueldo, no es más duro que para aterrorizarlo con amenazas. Aquí la temeridad de la carne voluntariamente aprovecharía la ocasión para encontrar

Numbers 23:21 — 21. No ha visto iniquidad en Jacob. Algunos entienden por און, aven, עמל, gnamal, idols, (161) que no aportan más que trabajo mortal y problemas para sus fieles; como si se dijera que Israel era puro y no estaba contaminado por tales ofensas, en el

Acts 13:33 — dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said, “I will be thy God, and the God of thy seed,” (Genesis 17:7.) It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out

Romans 8:15 — 15.]He now confirms the certainty of that confidence, in which he has already bidden the faithful to rest secure; and he does this by mentioning the special effect produced by the Spirit; for he has not been given for the purpose of harassing us with

James 1:21 — 21Wherefore lay apart. He concludes by saying how the word of life is to be received. And first, indeed, he intimates that it cannot be rightly received except it be implanted, or strike roots in us. For the expression, to receive the implanted word, ought

James 1:5 — which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ, “Knock, and it shall be opened.”(Matthew 7:7; Luke 11:9.) The word liberally, or freely, denotes promptitude in giving. So Paul, in Romans 12:8, requires simplicity in deacons. And in 2 Corinthians 8:0 and 2 Corinthians 9:0, when speaking of charity or love, he repeats the same word several times. The

1 Peter 4:18 — children whom he loves and who obey him, how dreadful will be his severity against enemies and such as are rebellious! There is, then, nothing better than to obey the Gospel, so that God may kindly correct us by his paternal hand for our salvation. 18And if the righteous It has been thought that this sentence is taken from Proverbs 11:31; for the Greek translators have thus rendered what Solomon says, “Behold, the just shall on the earth be recompensed; how much more the ungodly and the sinner?”

2 Peter 2:4 — also inflict on the like characters. For he can never be unlike himself, nor does he shew respect of persons, so as to forgive the same wickedness in one which he has punished in another; but he hates injustice and wrong equally, whenever it is found. (167) For we must always bear in mind that there is a difference between God and men; for men indeed judge unequally, but God keeps the same course in judging. For that he forgives sins, this is done because he blots them out through repentance and faith.