Bible Commentaries

Genesis 49:9 — 9. Judá es cachorro de león. Esta similitud confirma la oración anterior de que Judá sería formidable para sus enemigos. Sin embargo, Jacob parece aludir a esa disminución que ocurrió cuando la mayoría del pueblo se sublevó a Jeroboam. Porque entonces,

Exodus 14:6 — Proverbios 21:30;) y cuán justamente Isaías desafía a los enemigos de la Iglesia: “Asociaos, y seréis rotos en pedazos; ceñíos, y seréis rotos en pedazos; tomen consejo juntos, y no servirá de nada; di la palabra y no se mantendrá firme. ( Isaías 8:9.) Porque esta presunción lleva a los impíos a la nada; y, mientras avanzan con violencia desenfrenada, no conciben que Dios tiene una brida secreta para contener sus deseos.

Exodus 6:9 — 9. Y Moisés habló así. De este versículo parece que Moisés se está refiriendo al segundo mensaje que se le ordenó llevar. Porque antes habían escuchado con gran alegría y aprobación, y habían expresado su agradecimiento a Dios, que había llegado el momento

Psalms 31:9 — 9.Have mercy upon me, O Jehovah! To move God to succor him, he magnifies the greatness of his misery and grief by the number of his complaints; not that God needs arguments to persuade him, but because he allows the faithful to deal familiarly with him,

Leviticus 25:42 — sangre de Cristo sea peor entre nosotros, que la de los viejos de la antigüedad. A quien se refiere la exhortación de Pablo: "Maestros, por favor, no amenacen a sus esclavos, sabiendo que tanto usted como su Amo están en el cielo". (152) ( Efesios 6:9.)

Isaiah 22:4 — join in the lamentation. What has befallen the Church ought to affect us in the same manner as if it had befallen each of us individually; for otherwise what would become of that passage? “The zeal of thy house hath eaten me up.” (Psalms 69:9.) I will be bitter in my weeping. (78) He does not mourn in secret, or without witnesses; first, because he wishes, as I have already said, to excite others by his example to lamentation, and not to lamentation only, but much more to repentance,

Jeremiah 20:5 — evil. He then adds, all its precious things and all the treasures of the kings of Judah will I deliver into the hand of their enemies; who will carry away, not only riches, labor, and treasures, but also the men themselves, and bring them to Babylon (9) The rest to-morrow. (9) What Calvin and our version render “strength” is rendered the same by the Sept., ἰσχὺν, — by the Vulg., “substance,” — by the Syr., “citadels,” —

Ezekiel 13:20 — surrounded by these allurements. Since, then, he uses the same word, we gather from this that the phrase cannot be used indiscriminately. For God suffers many to perish, as he says by the Prophet Zechariah, “Let what perishes perish,” (Zechariah 9:9); but meanwhile he rescued a small number as the remnant of his choice, as Paul says. (Romans 11:5.) (27) Dionysius was a Carthusian, a philosopher imbued with the mystic doctrines of Plato, on whose ‘writings he wrote an elaborate comment.

Joel 2:20 — constantly tormented the Jews, had he not distinctly and in express words declared, “It is in God’s power to drive away the Assyrians, and to confound all their attempts.” The Prophet, therefore, is now on this subject. The Northlander, (9) he says, will I remove far from you. The Chaldeans and the Assyrians, we know, were northward of Judea. He then means here by the North those enemies, whose preparations terrified the Jews. Hence he says, I will drive them from you, and drive them

Zechariah 1:1 — regard to Zechariah, they are mistaken who regard him as the son of Jehoiadah, they are mistaken by Christ in Matthew 23:35. Zechariah is indeed said there to have been killed between the temple and the altar, and he is called the son of Barachiah: (9) but the counting of years will easily prove their mistake, who would have him to be the same Zechariah. The former, who is called in sacred history the son of Jehoiadah the priest, was slain under Joash. Let us now see how many kings succeeded him,

Matthew 21:1 — the end of his course? (710) So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth. This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (Zechariah 9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples

Matthew 21:2 — as instances of Synecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that the colt only was used by Christ; and all doubt is removed by Zechariah, (Zechariah 9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language. (716) And immediately you will find That the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions.

Deuteronomy 12:15 — it to spare human blood. After God, therefore, has forbidden blood to be eaten, He immediately proceeds to speak of men themselves: “Whose sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.” (19) (Genesis 9:4.) Hence I have deemed it appropriate to annex all the passages in which God commands the people to abstain from blood, to the Sixth Commandment. In itself, indeed, the eating of blood was a thing of no great importance: since, therefore,

Deuteronomy 2:9 — 9. Y el Señor me dijo: No angusties a los moabitas. Anteriormente les había prohibido entrar en la tierra de Edom, a menos que se obtuviera el consentimiento. Ahora se agrega una prohibición similar con respecto a los moabitas, porque Dios les había

Acts 20:34 — behave himself so loftily and lordlike, that he did take that away which the Lord had granted to his servants, but doth rather in many places maintain their right, which is, that they be maintained with that which is common, Matthew 10:10; 1 Corinthians 9:14; Galatians 6:6; 1 Timothy 5:17; Philippians 4:10; 2 Corinthians 11:8. Whereunto belongeth that, that he suffered many churches to minister unto him food and raiment. Neither did he only freely receive wages for the work which he did in any place

Romans 1:20 — them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3, and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24 (46) There is a passage quoted by [Wolfius ] from [Aristotle ] in his book [De Mundo ], which remarkably coincides with a part of this verse— “πάσὟ θνητὣ φύσει

Romans 2:11 — confers on us his gifts, and shows favor to the image of his Son which he recognizes in us. (68) The wordπροσωποληψία, respect of persons, is found in three other places, Ephesians 6:9; Colossians 3:25; and James 2:1; and in these the reference is to conditions in life. In Acts 10:34, the word is in another formπροσωπολήπτης, a respecter of persons, and as a verb

Romans 8:28 — cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him. (Galatians 4:9.) It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous

2 Timothy 2:21 — sincerely promote the glory of God. Such examples, therefore, afford to us good ground for exhortation to devote ourselves to a holy and blameless life. There are many who misapply this passage, for the sake of proving that what Paul elsewhere (Romans 9:16) declares to belong “to God that sheweth mercy,” is actually within the power of “him that willeth and him that runneth.” This is exceedingly frivolous; for Paul does not here argue about the election of men, in order to shew

2 Timothy 2:21 — sinceramente la gloria de Dios. Tales ejemplos, por lo tanto, nos brindan un buen terreno para exhortarnos a dedicarnos a una vida santa e irreprensible. Hay muchos que aplican mal este pasaje, en aras de demostrar que lo que Pablo en otra parte ( Romanos 9:16) declara pertenecer "a Dios que tiene misericordia", está realmente dentro del poder de "el que quiere y él que corre ". Esto es extremadamente frívolo; porque Pablo no discute aquí sobre la elección de los hombres, para mostrar cuál es la causa,