Bible Commentaries

Genesis 3:15 — 15.I will put enmity. I interpret this simply to mean that there should always be the hostile strife between the human race and serpents, which is now apparent; for, by a secret feeling of nature, man abhors them. It is regarded, as among prodigies, that

Exodus 24:5 — sacrificial attendants (victimarios,) by whose hands the victims were killed, or that some were chosen who might be active and strong to drag the oxen to the altar. The tribe of Levi was not yet consecrated; whereas the word used for “offering,” (310) is only applied to the priests, where a distinction is marked between the Levites and the rest of the people. The first meaning is, therefore, the most suitable. We have stated elsewhere that the (311) sacrifices of prosperities were designed as

Psalms 32:1 — 1.Blessed are they whose iniquity is forgiven. This exclamation springs from the fervent affection of the Psalmist’s heart as well as from serious consideration. Since almost the whole world turning away their thoughts from God’s judgment,

Psalms 32:1 — 1. Bienaventurados aquellos cuya iniquidad es perdonada. Esta exclamación surge del afecto ferviente del corazón del salmista, así como de una seria consideración. Dado que casi todo el mundo aparta sus pensamientos del juicio de Dios, trae consigo un

Psalms 73:1 — ungodly for the most part triumph; and although they deliberately stir up God to anger and provoke his vengeance, yet from his sparing them, it seems as if they had done nothing amiss in deriding him, and that they will never be called to account for it. (149) On the other hand, the righteous, pinched with poverty, oppressed with many troubles, harassed by multiplied wrongs, and covered with shame and reproach, groan and sigh: and in proportion to the earnestness with which they exert themselves in endeavoring

Isaiah 2:4 — would be far more excellent. At that time God ruled over his chosen people by the hand of David, but after the coming of Christ he began to reign by himself, that is, in the person of his only-begotten Son, who was truly God manifested in the flesh. (1 Timothy 3:16.) The prophets sometimes employ the name of David when they are speaking about the kingdom of Christ, and they do so with propriety, that is, with respect to his human nature; for the Redeemer had been promised to spring from that family.

Jeremiah 10:24 — he dreaded God’s wrath he wished it to be in a measure averted. And hence, in another place, he thanks God that he had been lightly smitten by his hand, “Chastising, the Lord has chastised me, but doomed me not to death.” (Psalms 118:18) But this ought to be especially observed as to the words of Jeremiah, — that the people ought not to have asked pardon unless they submitted to God’s chastisement, for they had most grievously and perversely sinned. We may hence

Jeremiah 11:15 — amados, como en otros lugares, porque habían sido elegidos por Dios. Eran de manera similar llamados "rectos" en la canción de Moisés; y, sin embargo, Moisés, en esa misma canción, declaró cuán malvadamente se habían apartado de su Dios. ( Deuteronomio 32:15) Pero los llamó "derechos" en referencia a Dios; porque aunque los hombres no responden a su vocación, el consejo de Dios permanece firme y nunca puede ser cambiado por la maldad de los hombres. Aunque entonces todos se habían convertido en apóstatas,

Jeremiah 20:7 — what I do not find: I seem, then, to myself to be deceived.” Others give even a harsher explanation, — that the Prophet had been deceived, according to what is said elsewhere, “I the Lord have deceived that Prophet.” (Ezekiel 14:9.) But there is no doubt but that his language is ironical, when he says that he was deceived He assumes the character of his enemies, who boasted that he presumptuously prophesied of the calamity and ruin of the city, as no such thing would take

Ezekiel 16:61 — ingratitude, the prophets make mention of another calling, that the Gentiles should succeed in the place of the ungrateful people, as Paul says that the natural branches were cut off, and that we were grafted in who belonged to the unfruitful tree. (Romans 11:16.) The Prophet adds this former reason, that the Jews should receive their sisters, both elder and younger, since they should collect God’s Church from all nations; and this has been partly fulfilled. For whence came the Gospel except from

Ezekiel 16:61 — profetas mencionan otro llamado, que los gentiles deberían tener éxito en el lugar de las personas desagradecidas, como Pablo dice que las ramas naturales fueron cortadas, y que fuimos injertados en quienes pertenecían al árbol infructuoso. ( Romanos 11:16.) El Profeta agrega esta razón anterior, que los judíos deberían recibir a sus hermanas, tanto mayores como menores, ya que deberían recoger la Iglesia de Dios de todas las naciones; y esto se ha cumplido en parte. ¿De dónde vino el Evangelio, excepto

Daniel 1:1 — God’s judgments being so incomprehensible by us. For had there been any integrity in the whole people, surely Daniel was a remarkable example of it for Ezekiel includes him among the three just men by whom most probably God would be appeased. (Ezekiel 14:14.) Such, then, was the excellence of Daniel’s virtues, that he was like a celestial angel among mortals; and yet he was led into exile, and lived as the slave of the king of Babylon. Others, again, who had provoked God’s wrath in so many

Hosea 2:2 — que los hipócritas suelen hacerlo. Cuando el Señor los trató de otra manera que de acuerdo a sus deseos, ellos expresaron y levantaron una discusión: "¿Qué significa esto?" Entonces, ¿los encontramos introducidos de esta manera por Isaías? [ Isaías 58:1.] Allí, de hecho, luchan ferozmente con Dios, como si el Señor los tratara injustamente, porque no parecían conscientes de haber hecho ningún mal. De ahí que el Profeta, al ver a los israelitas tan insensatos en sus pecados, diga: Contienda, contienda

Habakkuk 2:2 — shows still more clearly that he treated of a common truth, which belonged to the whole body of the Church; for it was not for his own sake that he was bid to write, but for the edification of all. Write, then, the vision, and make it plain; for באר, bar properly means, to declare plainly. (26) Unfold it then, he says, on tables, that he may run who reads it; that is, that the writing may not cause the readers to stop. Write it in large characters, that any one, in running by,

Habakkuk 2:5 — them—"how much more;” others take them as a simple affirmative, and render them “truly.” I approve of a middle course, and render them “yea, truly;” (Etiam certe;) and they are so taken as I think, in Genesis 3:1, Satan thus asked the woman—yea, truly! Est-ce pour vrai? for the question is that of one doubting, and yet it refers to what is certain,—“How comes it that God should interdict the eating of the fruit? yea, is it so truly? can it

Habakkuk 3:2 — says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isaiah 53:1, שמעה, shemoe, report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather

Zephaniah 1:5 — condemns those who did swear by Jehovah and by Malkom; that is, who joined their idols with the true and eternal God when they swore. For it is a clear precept of God’s law, ‘By the name of thy God shalt thou swear.’ Deuteronomy 6:13. And when the Prophets speak of the renovation of the Church, they use this form—‘Ye shall swear by the name of God;’ ‘To me shall bend every knee;’ ‘Every tongue shall swear to me.’ What does all this mean?

Matthew 26:26 — succession, after having distributed the bread, he added the cup; and what Luke relates particularly respecting the cup, I regard as including also the bread. While they were eating, therefore, Christ took bread, to invite them to partake of a new supper. (190) The thanksgiving was a sort of preparation and transition to consider the mystery. Thus when the supper was ended, they tasted the sacred bread and wine; because Christ had previously aroused them from their indifference, that they might be all alive

Titus 3:5 — which we have done, but the kindness, the love, the mercy, of God our Savior. To these, to these alone, every child of man must ascribe both his fruition of present, and his expectation of future blessedness. II. —The effects, which are — 1.Justification, being justified, having our sins forgiven and our persons accepted through the righteousness of Christ imputed; all this without any the least deserving quality in us, solely by his grace and most unmerited goodness. 2.Sanctification

Hebrews 11:32 — by us, where it is said that they obtained the promises by faith; (236) for though God continues faithful, were we all unbelieving, yet our unbelief makes the promises void, that is, ineffectual to us. (235) The history of Gideon we have in Judges 6:11: of Barak, in Judges 4:6: of Samson, in Judges 13:24: and of Jephthah, in Judges 11:1. Thus we see that the order of time in which they lived is not here observed, it being not necessary for the object of the Apostle. Barak was before Gideon, Jephthah