Bible Commentaries

Exodus 18:24 — etiam docibilis, quod in laude episcopi quem designat Apostolus sic intellexit ipse ut diceret: ‘etiam hoc in episcopo diligendum, ut non solum scienter doceat, sed etiam patienter discat.’” — Aug. contra Donat, lib. 4:7, vol. 9:125. (203) “Mais il est vray-semblable, que Moyse l’a volontiers excuse pour sa vieillesse;” but it is probable that Moses voluntarily excused him on account of his old age. — Fr.

Exodus 30:23 — altar, se debía buscar la reconciliación, para que Dios pudiera ser propicio para ellos; pero, como testifica el Apóstol, el sacrificio de la muerte de Cristo no habría sido eficaz para apaciguar a Dios, si no hubiera sufrido por el Espíritu ( Hebreos 9:14) y cómo nos llega ahora su fruto. , excepto porque el mismo Espíritu lava nuestras almas con la sangre, que una vez fue derramada, como nos enseña Pedro. ( 1 Pedro 1:2.) Quien ahora consagra nuestras oraciones sino el Espíritu, quien dicta los gemidos

Psalms 139:19 — 19.If thou shalt slay, etc. It is unnatural to seek, as some have done, to connect this with the preceding verse. Nor does it seem proper to view the words as expressing a wish — “I wish,” or, “Oh! if thou God wouldst slay the wicked.”

Psalms 71:9 — 9.Cast me not off in the time of my old age. David having just now declared that God had been the protector of his life at his birth, and afterwards his foster-father in his childhood, and the guardian of his welfare during the whole course of his past

Psalms 89:9 — 9.Thou governest the pride of the sea. I have already observed that what the prophet has hitherto spoken generally concerning the power of God, is to be referred to the miracle of the deliverance of the Israelites from Egypt, which he now celebrates in

Isaiah 10:9 — 9.Is not Calno as Carchemish? Here he mentions by name certain cities, though others think that they were countries; but it is more probable that they were cities, or some fortified places. “Shall it not happen,” says he, “to those places

Isaiah 22:4 — unirse a la lamentación. Lo que le ha sucedido a la Iglesia debería afectarnos de la misma manera que si nos hubiera sucedido a cada uno de nosotros individualmente; de lo contrario, ¿qué sería de ese pasaje? “El celo de tu casa me ha comido”. (Salmo 69:9.) Estaré amargado en mi llanto. (78) No llora en secreto o sin testigos; primero, porque desea, como ya he dicho, excitar a otros con su ejemplo a lamentar, y no solo a lamentar, sino mucho más al arrepentimiento, para que puedan alejar el terrible

Isaiah 34:9 — 9.And its streams shall be turned into pitch. What the Prophet now adds contains nothing new, but describes more fully this desolation. We have formerly explained the reason wily the prophets employ these lively pictures in representing the judgments

Numbers 24:9 — 9.Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in

Deuteronomy 2:13 — 13.Now rise up. He now proceeds with what he had begun in verse 9, viz, that God had commanded them to pass by the land of Seir, and to advance to the brook Zered; as much as to say, that after they had been subdued by their misfortunes, they were prohibited from further progress, until God should open the way before

Deuteronomy 25:4 — confirmation of the foregoing decree, it seemed fit to connect them; especially because its faithful expositor, Paul, declares, that God had no other design in delivering it than that the laborer should not be defrauded of his just hire, (1 Corinthians 9:10;) for, when he is speaking of the maintenance to be afforded to the ministers of the Gospel, he adduces it. in proof of his case. And, lest any should object that there is a difference between oxen and men, he adds, that God does not care for oxen,

Luke 24:47 — resurrection, therefore, Christ was not acknowledged to be any thing more than the Redeemer of the chosen people alone; and then, for the first time, was the wall of partition (Ephesians 2:14) thrown down, that they who had been strangers, (Ephesians 2:19,) and who had formerly been scattered, might be gathered into the fold of the Lord. In the meantime, however, that the covenant of God might not seem to be made void, Christ has assigned to the Jews the first rank, enjoining the apostles to begin at

John 1:21 — una respuesta justa y verdadera que hace John, que él no es Elijah; porque él habla de acuerdo con la opinión que adjuntaron a las palabras; pero Cristo, al dar la verdadera interpretación del Profeta, afirma que Juan es Elías, ( Mateo 11:14; Marco 9:13). ¿Eres un profeta? Erasmo da una explicación inexacta de estas palabras al limitarlas a Cristo; porque la adición del artículo (ὁ προφήτης, el profeta) no tiene énfasis en este pasaje; y los mensajeros luego declaran claramente, que se referían

John 6:1 — two things were connected; and therefore this narrative, though the other three Evangelists have it in common with him, has this peculiarity, that it is directed to another object, as we shall see. The other Evangelists (Matthew 14:13; Mark 6:32; Luke 9:10) state that this happened shortly after the death of John the Baptist, by which circumstance of time they point out the cause of Christ’s departure; for when tyrants have once imbrued their hands in the blood of the godly, they kindle into

Acts 12:17 — honor’s sake, have his fellows in office to be certified thereof. Ecclesiastical writers after Eusebius report that this James was one of the disciples; but forasmuch as Paul reckoneth him in the number of the three pillars of the Church, (Galatians 2:9,) I do not think that a disciple was advanced to that dignity, and the apostles set aside. Wherefore, I do rather conjecture, that this was James the son of Alpheus, whose holiness was such, that it caused the Jews to wonder at it. And there be two

Romans 11:27 — he should remit the crime of perfidy, as well as their other sins. (365) The former part of it is, “This is my covenant,” but not the latter, “when I shall take away their sins.” Some suppose that this is taken from Isaiah 27:9, where we find this phrase in the Septuagint, “When I shall take away his sins,” τὴν ἁμαρτίαν αὐτου: but the Hebrew is somewhat different and farther

Romans 9:22 — quienes ha llamado no solo de los judíos sino también de los gentiles ”. El verbo ἐστι, o ἦν, a menudo se entiende después de participios, especialmente en hebreo; y καὶ tiene el significado de "so" en algunos casos, Mateo 6:10; Hechos 7:51; Gálatas 1:9; y en algunos casos, como dice [Schleusner], sin estar precedido por ninguna partícula de comparación, como Mateo 12:26 y 1 Juan 2:27; pero εἰ; aquí se destaca algo en ese carácter. El comienzo de Romanos 9:23 presenta una anomalía, si, con [Stuart]

1 Corinthians 13:9 — He now proves that prophecy, and other gifts of that nature, are done away, (798) because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They

Galatians 1:12 — to the whole world, and should rest it on this ground, that he had acquired it not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles. The objection, that Ananias (Acts 9:10) was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him, were it only to give weight to his public ministry. In like

Hebrews 3:9 — 9.Tempted, etc. This word is to be taken in a bad sense; it means to provoke in a proud and insulting manner, which we express in French by saying, defier comme en depitant For though God had often brought them help, yet they forgot all, and scornfully