Bible Commentaries

Exodus 22:25 — compassion; for this is, in. point of fact, the genuine trial of our charity, when, in accordance with Christ’s precept, we lend to those of whom we expect no return. (Luke 6:35.) The question here is not as to usury, as some have falsely thought, (111) as if he commanded us to lend gratuitously, and without any hope of gain; but, since in lending, private advantage is most generally sought, and therefore we neglect the poor; and only lend our money to the rich, from whom we expect some compensation,

Leviticus 6:1 — 1. Y el Señor habló a Moisés. Moisés ya no trata los medios de expiar los errores cuando el pecador es culpable por falta de consideración; pero él prescribe el modo de reconciliación, cuando cualquiera habrá ofendido intencionalmente y deliberadamente

Isaiah 2:3 — Dios fue su motivo. La palabra רבים, (rabbim,) many, implica un contraste; porque significa que no habrá, como antes, sino una nación que se dedique a la adoración del Dios verdadero, pero que aquellos que antes eran extraños y extranjeros ( Efesios 2:19) entrarán en el mismo acuerdo con ellos sobre religión; como si hubiera dicho que la Iglesia, que anteriormente había estado, por así decirlo, encerrada en un rincón, ahora se recogería de cada cuarto. Por la palabra muchos se refería a varios; porque,

Jeremiah 17:16 — tonto, los judíos podrían haber competido justamente con él, y podrían haberlo hecho con impunidad; pero como había esperado el llamado de Dios, no tenían motivos para contender con él, y al oponerse al siervo de Dios, descubrieron su propia impiedad. (183) Jeremías prescribe aquí una ley para todos los profetas y maestros, y es que no deben aspirar a este cargo como muchos lo hacen, quienes, como ya hemos dicho, son guiados por la ambición. Entonces, solo él debe ser considerado un ministro legítimo

Ezekiel 4:4 — therefore, the name of Israel is put, the twelve or thirteen tribes are comprehended without exception; but when there is comparison, Israel signifies only the ten tribes, or that adulterous kingdom which set up Jeroboam as king after the death of Solomon. (1 Kings 12:20.) Since, then, both Israel and Judah are treated of here, it is by no means suitable that the prophecy should speak of the whole people, and mix the tribe of Judah with the rest. Then the event itself dispels many clouds and takes away all

Habakkuk 2:1 — Hemos visto en el primer capítulo Habacuc 1:2 que el Profeta dijo en nombre de todos los fieles. De hecho, fue una lucha difícil, cuando todas las cosas estaban en un estado perplejo y no apareció ninguna salida. Los fieles podrían haber pensado que todo sucedió por casualidad, que no había providencia

Zephaniah 2:3 — castigado a los buenos y a los malos, a todo el pueblo, de menor a mayor; todos habían sido postrados por muchos males, pero la misma ferocidad permaneció, como Dios se queja en Isaías, de que trabajó en vano en castigar a esa nación refractaria. Isaías 1:5 Pero aquí se nos enseña que, si bien los ministros de la palabra pueden pensar que gastan su trabajo sin ningún propósito, mientras cantan a los sordos, como dice el proverbio, todavía no deben apartarse del curso de su vocación; porque siempre habrá

Haggai 2:15 — own appetites: had they really become wiser, or made greater progress in true religion, he might have addressed them differently, and would have no doubt followed the rule mentioned by Paul, ‘We speak wisdom among those who are perfect.’ (1 Corinthians 2:6.) But as they had their thoughts fixed on meat and drink, and were intent on their private advantages, the Prophet tells them what they could comprehend that God was angry with them, and that the proofs of his curse were evident, as

1 Corinthians 10:16 — 16.The cup of blessing While the sacred Supper of Christ has two elements — bread and wine — he begins with the second. He calls it, the cup of blessing, as having been set apart for a mystical benediction. (574) For I do not agree with those

1 Corinthians 11:30 — for God does not afflict us without good reason, for he takes no pleasure in our afflictions. The subject is a copious and ample one; but let it suffice to advert to it here in a single word. If in Paul’s times an ordinary abuse of the Supper (710) could kindle the wrath of God against the Corinthians, so that he punished them thus severely, what ought we to think as to the state of matters at the present day? We see, throughout the whole extent of Popery, not merely horrid profanations of the

1 Corinthians 13:8 — which is greatly to be preferred. (797) (793) “En secourant et aidant presentement a ceux qui sont en ce monde;” — “In presently succouring and aiding those that are in this world.” (794) “See Institutes, volume 1. — Ed. (795) “C’est folie et presomption grande a eux de l’affermer;” — “It is great folly and presumption in them to affirm it.” (796) “En premier lieu, i’admoneste et prie;” —

2 Corinthians 1:24 — that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. (307) Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual

2 Corinthians 7:12 — 11.]Ye have approved yourselves to be clear. The Old Interpreter reads, “Ye have shown yourselves.” Erasmus renders it, “Ye have commended yourselves.” I have preferred a third rendering, which appeared to me to suit better —

Galatians 1:15 — 15.But after that it pleased God. This is the second part of the narrative, and relates to his miraculous conversion. He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles; and, next, that as soon as he had

Galatians 1:8 — salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels. And thus, when he pronounces a curse on angels who should teach any other doctrine (21) though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul’s preaching. His opponents, by employing the lofty titles of men, attempted

Galatians 2:11 — 11.When Peter was come. Whoever will carefully examine all the circumstances, will, I trust, agree with me in thinking, that this happened before the apostles had decided that the Gentiles should receive no annoyance about ceremonial observances. (Acts

Galatians 2:7 — God. And here he begins to claim what belonged to himself in preference to others, the apostleship of the uncircumcision. For Paul and Barnabas differed from the rest in this respect, that they had been appointed to be apostles of the Gentiles. (Acts 13:2.) That had been done by a Divine revelation, which the apostles not only did not oppose, but determined to ratify, because not to obey it, would have been impious. This shows us in what manner they arranged their respective duties, in compliance

Ephesians 3:5 — so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isaiah 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him.

Hebrews 10:22 — order that we may enjoy the benefits conferred by Christ; for there is no coming to him without an upright or a true heart, and a sure faith, and a pure conscience. Now, a true or sincere heart is opposed to a heart that is hypocritical and deceitful. (173) By the term full assurance, πληροφορία the Apostle points out the nature of faith, and at the same time reminds us, that the grace of Christ cannot be received except by those who possess a fixed

Hebrews 9:18 — 18.Whereupon neither the first, etc. It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote,