Bible Commentaries

Genesis 16:1 — 1. Ahora Sarai, la esposa de Abram. Moisés relata aquí una nueva historia, a saber, que Sarai, a través de la impaciencia por la larga demora, recurrió a un método para obtener descendencia de su esposo, contrario a la palabra de Dios. Vio que era estéril

Genesis 17:1 — 1. Y cuando Abram tenía noventa años y nueve. Moisés pasa por trece años de la vida de Abram, no porque no haya ocurrido nada digno de recuerdo mientras tanto; pero porque el Espíritu de Dios, según su propia voluntad, selecciona las cosas que son más

Exodus 2:1 — 1. Y había ido. He preferido traducir el verbo en tiempo pluscuamperfecto (abierat, "había ido") para evitar toda ambigüedad. A menos que digamos que Miriam y Aarón eran hijos de otra madre, no sería probable que este matrimonio se contrajera después

Psalms 61:1 — 1. ¡Escucha mi clamor, oh Dios! No se determina exactamente a qué hora se compuso este salmo; pero parece haber cierta probabilidad en la conjetura de que David había estado en posesión del trono durante un período considerable antes de caer en las circunstancias

Isaiah 7:14 — 14. Por lo tanto, el Señor mismo le dará una señal. Acaz ya había rechazado la señal que el Señor le ofreció, cuando el Profeta protestó contra su rebelión e ingratitud; Sin embargo, el Profeta declara que esto no impedirá que Dios dé la señal que había

Jeremiah 11:15 — called beloved, as in other places, for they had been chosen by God. They were in a similar way called “upright” in the song of Moses; and yet Moses, in that very song, declared how wickedly they had departed from their God. (Deuteronomy 32:15) But he called them “upright” in reference to God; for though men do not answer to their vocation, yet the counsel of God remains firm, and can never be changed by the wickedness of men. Though then all had then become apostates, yet God

Ezekiel 15:6 — were deservedly preferred to others, because he had planted them with his hand; for if they had been pulled out of the earth, he shows that the wood would be useless, since it could not be used for any purpose. And Christ uses the same simile (John 15:1), when he shows that we have no root in us by nature, nor yet sap or moisture or rigor, since we are a vine planted by our heavenly Father. But if he roots us up, nothing remains for us but to be cast into the fire and utterly burnt. Lastly, God

Ezekiel 15:6 — eran merecidamente preferidos a otros, porque los había plantado con su mano; porque si hubieran sido sacados de la tierra, él muestra que la madera sería inútil, ya que no podría ser utilizada para ningún propósito. Y Cristo usa el mismo símil ( Juan 15:1), cuando muestra que no tenemos raíz en nosotros por naturaleza, ni tampoco savia, humedad o rigor, ya que somos una vid plantada por nuestro Padre celestial. Pero si nos echa raíces, no nos queda más que ser arrojados al fuego y quemados por completo.

Hosea 13:2 — that they became shamefully foolish, when they left the true God, the Creator of heaven and earth, and prostrated themselves before idols made by hands. But he adds, that they say to one another while they sacrifice men, Let them kiss the calves (91) Though this place is in various ways explained, I am yet content with the obvious meaning of the Prophet. He again derides them for exhorting one another to worship the calf: For by kissing he means by a figure a profession of worship or adoration,

Hosea 2:2 — hypocrites are wont to do. When the Lord treated them otherwise than according to their wishes, they expostulated, and raised up contention — “What does this mean?” So do we find them introduced as thus speaking, by Isaiah. [Isaiah 58:1.] There, indeed, they fiercely contend with God, as if the Lord dealt with them unjustly, for they seemed not conscious of having done any evil. Hence the Prophet, seeing the Israelites so senseless in their sins, says, Contend, contend with your mother.

Numbers 31:1 — 1. Y el Señor habló a Moisés. Entre las otras prerrogativas que Dios confirió a su Iglesia, esta se celebra, que armó a los piadosos "para vengarse de los paganos, para ejecutar sobre ellos el juicio que está escrito" (Salmo 149:7 ) y aunque el Espíritu

Matthew 16:19 — 19. Y te daré las llaves Aquí Cristo comienza ahora a hablar del cargo público, es decir, del Apostolado, que él dignifica con un doble título . Primero, dice que los ministros del Evangelio son porteros, por así decirlo, del reino de los cielos, porque

Matthew 23:37 — tenía para la indignación, que Jerusalén, que Dios había elegido para ser su sagrado, y, como podríamos decir, la morada celestial, no solo había demostrado ser indigno de tan grande honor, pero, como si hubiera sido una guarida de ladrones, (Jeremias 7:11) estuvo acostumbrado a chupar la sangre de los profetas. Cristo, por lo tanto, lanza una exclamación patética ante un espectáculo tan monstruoso, como que la ciudad santa de Dios debería haber llegado a tal punto de locura, que durante mucho tiempo

Hebrews 10:29 — except we were sprinkled with it by the Holy Spirit; and hence come our expiation and sanctification. The apostle at the same time alludes to the ancient rite of sprinkling, which availed not to real sanctification, but was only its shadow or image. (185) The Spirit of grace. He calls it the Spirit of grace from the effects produced; for it is by the Spirit and through his influence that we receive the grace offered to us in Christ. For he it is who enlightens our minds by faith, who seals the adoption

Hebrews 13:9 — they were many. The same author gives an unprecedented meaning to the second word. “foreign,” that is, taught by unauthorized teachers! Stuart says, that it means “foreign” to Christian doctrine. The word is indeed used in Acts 17:18, and in 1 Peter 4:12, in the sense of “new,” a thing unusual, not heard of before; nor is this meaning unsuitable here. See Ephesians 4:14, where the same subject is handled. See also Matthew 15:9. — Ed. (283) See Appendix F 3.

Hebrews 2:13 — 13.I will put my trust in him, or, I will confide in him. As this sentence is found in Psalms 18:2, it was probably taken from that place; (44) and Paul, in Romans 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition

Hebrews 6:1 — 1.Therefore, leaving, etc. To his reproof he joins this exhortation, — that leaving first principles they were to proceed forward to the goal. For by the word of beginning he understands the first rudiments, taught to the ignorant when received

2 Peter 1:10 — 10.Wherefore the rather, brethren, give diligence. He draws this conclusion, that it is one proof that we have been really elected, and not in vain called by the Lord, if a good conscience and integrity of life correspond with our profession of faith.

2 Peter 1:4 — God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. (148) At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first

1 John 5:8 — who by his power makes the fruit of Christ’s death to come to us; yea, he makes the blood shed for our redemption to penetrate into our hearts, or, to say all in one word, he makes Christ with all his blessings to become ours. So Paul, in Romans 1:4, after having said that Christ by his resurrection manifested himself to be the Son of God, immediately adds, “Through the sanctification of the Spirit.” For whatever signs of divine glory may shine forth in Christ, they would yet be obscure