Bible Commentaries

Exodus 33:19 — 19.And he said, I will make all my goodness pass At the outset He declares how far He has listened to Moses; but a limitation is presently added to prevent excess. Thus his prayer is not altogether rejected, but only so far as he was too eagerly set on

Exodus 34:11 — Exodus 34:11.Observe that which I command thee. Although these supplements belong alike to the First and Second Commandment, still it was fit to postpone them to this place; because in them God applied a remedy to all external and manifest superstitions, which

Psalms 11:1 — 1.In Jehovah do I put my trust. Almost all interpreters think that this is a complaint which David brings against his countrymen, that while seeking in every quarter for hiding-places, he could find nowhere even common humanity. And it is indeed true,

Psalms 68:25 — which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. (50) These conjectures (51) are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its

Psalms 68:4 — 4Sing unto God, sing praises to his name: exalt him (12) that rideth, etc. He now proceeds to call upon the Lord’s people to praise God. And he begins by pointing out the grounds in general, as I have already hinted, which they have for this exercise, because he comprehends the whole world under his

Psalms 74:13 — 13.Thou hast divided the sea by thy power. The prophet now collects together certain kinds of deliverances highly worthy of remembrance; all of them, however, belonging to the first deliverance by which God emancipated his people from the tyranny of Egypt.

Isaiah 40:1 — 1.Comfort ye. The Prophet introduces a new subject; for, leaving the people on whom no favorable impression was made either by threatenings or by admonitions, on account of their desperate wickedness, he turns to posterity, in order to declare that the

Jeremiah 14:22 — whatever. Hence to give rain is to be taken for everything necessary to sustain mankind, either to bring help, or to supply the necessaries of life, or to bestow abundance of blessings. Paul also, in speaking of God’s power, refers to rain, (Acts 14:17) and Isaiah often uses this kind of speaking, (Isaiah 5:6) He then says, Are there any among the vanities of the heathens? etc. He here condemns and reproaches all superstitions; for he does not call them the gods of the heathens, though this word

Jeremiah 23:21 — committed to them the office of teaching, and then he commanded them what to say, and dictated to them as it were his message, that they might not bring forward anything devised by themselves, but be only his heralds, as it has appeared elsewhere. (101) We hence learn also that our ears ought not to be open to impostors, who boldly pretend the name of God, but that we ought to distinguish between true and false teachers; for Jeremiah does not here speak to a few men, but he addresses the whole

Jeremiah 28:1 — The Prophet relates here with what haughtiness, and even fury, the false prophet Hananiah came forward to deceive the people and to proclaim his trumperies, when yet he must have been conscious of his own wickedness. (192) It hence clearly appears how great must be the madness of those who, being blinded by God, are carried away by a satanic impulse. The circumstances of the case especially shew how great a contempt of God was manifested by this impostor; for he came

Jeremiah 30:11 — judge to the last degree as to the unbelieving, but that he would chastise his own people as a Father. Other passages seem, however, to militate against this view; for God declares that he would make a consummation as to his chosen people, as in Isaiah 10:23, and in other places. But the explanation is obvious; for there he refers to the whole body of the people, which were alienated from him; but here his word is addressed to the faithful, “the remnant of grace,” as Paul calls them, (Romans

Jeremiah 34:5 — his paternal care towards us. On the contrary, when the body of any one is cast away, it is in itself a sign of God’s displeasure, as it appeared before, when the Prophet said of Jehoiakim that his burial would be that of an ass, (Jeremiah 22:19) As then Jehoiakim was threatened with the burial of an ass, so now he promises an honorable burial to Zedekiah. I said that this is true, when the thing is in itself considered. For it sometimes happens that the most wicked are buried with honor

Jeremiah 51:44 — when such a thing was done. And in such veneration was that idol held, that from it they called some of their precious stones. They consecrated the eye-stone to the god of the Assyrians, because it was a gem of great price. (See Plin. lib. 37, chap. 10.) Jeremiah, then, now declares that Bel would be exposed to God’s vengeance, not that God, as we have said, was angry with that statue, but he intended in this way to testify how much he abominated the ungodly worship in which the Chaldeans

Lamentations 1:7 — means to fail, and render it “want,” or indigence. Why some have translated it “iniquities” I know not, and there is no reason for such a version. I do not approve of “complaint;” exile or want is the best word. (128) The days of affliction he more clearly expresses, when he says, When the people fell into the hand of the enemy, and there was no helper. We now see what the Prophet means, even that Jerusalem was as it were roused from her lethargy when God afflicted

Ezekiel 14:11 — God wished to spare. For we know that there was always some seed left, that the covenant which had been made with Abraham might be firm and sacred. This sentence then properly refers to the elect, who are called by Paul the remnant of grace. (Romans 11:5.) But God says that the example would be useful to the survivors, since the punishment of others would instruct them: and when they should see the false prophets perish, and should acknowledge God’s remarkable judgment in their destruction,

Zechariah 13:7 — metáfora, como dije, es mucho más expresiva, cuando Dios dirige sus palabras a la espada misma; Despierta, mira, oh espada, ¿cómo? contra mi pastor La mayoría de nuestros intérpretes confinan este pasaje a la persona de Cristo, porque en Mateo 26:31, se cita esta oración, "Hiere al pastor, y las ovejas serán esparcidas:" pero esta no es una razón sólida; porque lo que se dice de un solo pastor probablemente debería extenderse a todo el orden. Cuando Dios dice en Deuteronomio 18:15, "Un profeta

Zechariah 14:9 — cuando el reino de Israel se apartó del hijo de David, fue lo mismo que si se hubieran negado a llevar la autoridad de Dios mismo, de acuerdo con lo que le dijo a Samuel: "A ti no te han despreciado, sino a mí, que no debería reinar sobre ellos ". ( 1 Samuel 8:7.) Y sin embargo, Samuel fue solo un gobernador por un tiempo sobre el pueblo; pero cuando la gente, a través de un celo tonto, deseaba que se le diera un rey, Dios se queja de que era despreciado por no poder reinar solo sobre ellos. Esto

Zechariah 4:10 — gente, a la que se le acusa de entretener este sentimiento equivocado; porque todos fueron abatidos en sus mentes, porque pensaron que el trabajo comenzado sería un deporte para los impíos, y que no llegaría a nada, según lo que leemos en Nehemías 3:12, que los viejos lloraron , de modo que casi todos arrojaron sus herramientas y dejaron el edificio del templo. Por lo tanto, vemos que no pocos despreciaron los pequeños comienzos, y que las mentes de todas las personas estaban abatidas, porque pensaban

Acts 2:38 — результат веры. Далее, в этом месте не следует искать определение крещения, ибо Петр говорит о нем лишь отчасти. Павел же учит, что крещением распинается наш ветхий человек, дабы мы воскресли в обновленной жизни (Romans 6:0). Также: мы облеклись во Христа (1 Corinthians 12:0). Писание же в других местах учит, что крещение – символ покаяния. Но Петр не рассуждает здесь подробно о природе крещения, но, упомянув про отпущение грехов, мимоходом показывает, что подтверждение его находится в крещении. Поэтому

1 John 4:1 — doctrina del Evangelio se haya suprimido hace mucho tiempo y que muchas corrupciones hayan prevalecido en el mundo? Entonces, no hay ninguna razón por la cual la antigüedad nos impida ejercer nuestra libertad para distinguir entre la verdad y la falsedad. 1 No crea en todos los espíritus Cuando la Iglesia se ve perturbada por los desacuerdos y las contiendas, muchos, como se ha dicho, asustados, se apartan del Evangelio. Pero el Espíritu nos prescribe un remedio muy diferente, es decir, que los fieles