Bible Commentaries

Genesis 1:26 — nature which may induce contempt; but if you rightly weigh all circumstances, man is, among other creatures a certain preeminent specimen of Divine wisdom, justice, and goodness, so that he is deservedly called by the ancients μικρίκοσμος , “a world in miniature.” But since the Lord needs no other counsellor, there can be no doubt that he consulted with himself. The Jews make themselves altogether ridiculous, in pretending that

Genesis 3:1 — 1.Now the serpent was more subtil In this chapter, Moses explains, that man, after he had been deceived by Satan revolted from his Maker, became entirely changed and so degenerate, that the image of God, in which he had been formed, was obliterated. He

Psalms 51:4 — interpretation, some would have us read the second clause of this verse, That thou mayest be justified when thou speakest, in connection with the first verse of the psalm, and consider that it cannot be referred to the sentence immediately preceding. (261) But not to say that this breaks in upon the order of the verses, what sense could any attach to the prayer as it would then run, have mercy upon me, that thou mayest be clear when thou judgest? etc. Any doubt upon the meaning of the words, however,

Psalms 89:30 — his sons were put to death before his eyes, was himself treated as a criminal? (2 Kings 25:7.) The Jews were indeed afterwards permitted to dwell in their own country; but it was without the honor and title of a kingdom. Accordingly, Ezekiel (Ezekiel 21:27) declares thrice, that the crown shall be laid in the dust, “until he come whose right it is.” The obvious conclusion then is, that perpetuity, as applied to this kingdom, can be verified in Christ alone. And, in fact, what access could

Psalms 89:30 — que sus hijos fueron ejecutados ante sus ojos, ¿fue tratado como un criminal? ( 2 Reyes 25:7.) Posteriormente, a los judíos se les permitió vivir en su propio país; pero fue sin el honor y el título de un reino. En consecuencia, Ezequiel ( Ezequiel 21:27) declara tres veces, que la corona será puesta en el polvo, "hasta que venga de quién es el derecho". La conclusión obvia, entonces, es que la perpetuidad, tal como se aplica a este reino, puede verificarse solo en Cristo. Y, de hecho, ¿qué acceso

Isaiah 6:10 — 10.Harden the heart of this people. (96) Here the former statement is more fully expressed; for God informs Isaiah beforehand, not only that his labor in teaching will be fruitless, but that by his instruction he will also blind the people, so as to be

Isaiah 6:10 — 10. Endurezca el corazón de esta gente. (96) Aquí la declaración anterior se expresa más completamente; porque Dios informa a Isaías de antemano, no solo que su labor en la enseñanza será infructuosa, sino que por su instrucción también cegará a la

Jeremiah 18:15 — the people forgat God they were doubly ungrateful, for they refused to drink of the fountain itself, and disdained the cold and flowing waters, which were not hot to occasion a nausea; they were also pure and liquid, having no impure mixture in them. (199) He again calls them his people, but for the sake of reproaching them; for the less excusable was their perverseness, when God in an especial manner offered himself to them, and they refused his offered bounty. Had this been done by heathens it would

Jeremiah 18:18 — obispos enmascarados pueden mostrar ninguna diferencia en la actualidad, ¿por qué no debemos temer a los lobos? ¿Cómo es eso? "Hubo anteriormente", dice el Apóstol, "falsos profetas, por lo que también habrá falsos maestros entre ustedes". ( 2 Pedro 2:1) Él muestra que en este momento no menos que antes deberíamos tener cuidado con los falsos obispos, los falsos profetas y los falsos maestros, por muy altos que sean sus títulos. Por lo tanto, cuando los papistas se jactan en vano de que la Iglesia

Jeremiah 31:12 — because gratitude was freely expressed when the Jews returned to their own country; for while they lived in exile they were like persons mute. It is hence said in the Psalms, “How shall we sing a song to God in a foreign land?” (Psalms 137:4) And they might have been still fearful after their return, had not a full liberty been granted them. This then is the benefit which the Prophet refers to when he says, that they would celebrate this favor on the high place of Sion, not in an obscure

Jeremiah 5:3 — than anything else to touch our hearts. Consider what it is: God daily invites us most kindly to himself; but when he sees that our hearts and heads are so extremely hard, he leaves us, because we grieve his Spirit, as it is said by Isaiah. (Isaiah 63:10.) It was not, then, an usual or common mode of teaching which the Prophet adopted; but it was calculated to have more effect than plain instruction; for he shews that the wickedness of the people could no longer be endured. Jehovah, he says, thine

Jeremiah 5:3 — nuestros corazones. Considere de qué se trata: Dios nos invita todos los días amablemente a sí mismo; pero cuando ve que nuestros corazones y cabezas están extremadamente duros, nos deja, porque lamentamos su Espíritu, como lo dice Isaías. ( Isaías 63:10.) No era, entonces, un modo habitual o común de enseñanza que el Profeta adoptó; pero se calculó que tenía más efecto que la simple instrucción; porque él muestra que la maldad de la gente ya no podía ser soportada. Jehová, dice, tus ojos, ¿no están

Hosea 11:9 — heavy judgement, which is equal to, or meet for, our sins.I will not execute, he says, that is, “I will not repay the reward which you have deserved.” What then? I will not return to destroy Ephraim The verb אשוב, ashub, seems to have been introduced for this reason, because God had in part laid waste the kingdom of Israel: he therefore says, that the second overthrow, which he would presently bring, would not be such as would destroy the whole of Israel, or

Hosea 14:9 — truth. There were many such, we may easily believe, in the time of the Prophet. Since then the whole land was filled with dreadful contempt of God, and yet men commonly thought themselves wise, nay, imagined in their deep thoughts, as Isaiah says, (101) that they could deceive God, he now asks, Who is wise, and he will understand? As though he said, “I indeed see, that if I believe you, ye are all wise; for, imitating the giants, ye dare to rise up against God, and ye think yourselves ingenious

Hosea 4:15 — Dios, ya está cautivado por sus propios engaños. Lo mismo también debe decirse de Betel: su nombre se lo dio, sabemos, por el santo padre Jacob, porque Dios se le apareció allí. "Terrible", dijo, "es este lugar; es la puerta del cielo " ( Génesis 28:17.) Por lo tanto, lo llamó Betel, que significa la casa de Dios. Desde que Jacob se sacrificó allí a Dios, la posteridad pensó que esto todavía era permisible: los hipócritas no pesan lo que Dios ordena, sino que solo se fijan en los ejemplos de los

Haggai 1:1 — escribió una historia, sino que lo hizo con la mayor audacia según su propia imaginación; porque él inventa la historia de que Cyrus fue criado por su abuelo materno, Astyages. Pero es bastante evidente que Cyrus había conquistado Astyages en la guerra. (127) Él dice también que Cyrus se casó con una esposa un tiempo considerable después de la toma de Babilonia, y que su tío Cyaxares se la presentó, pero que no se atrevió a casarse con ella hasta que regresó a Persia, y su padre Cambises aprobó el matrimonio.

Haggai 2:10 — Prophet’s words, and then it will be easier to gather the whole import of his doctrine. He says then that he was ordered by God, on the twenty fourth day of the month, in the same year, in the second year of Darius, to ask the priests concerning the law (148) Haggai is not bid to inquire respecting the whole law, but only that the priests should answer a question according to the Word of God, or the doctrine of the law according to what is commonly said—What is law, is the question: for it was not

Malachi 2:15 — institution of marriage is a perpetual law, which it is not right to violate: there is therefore no cause for men to devise for themselves various laws, for God’s authority is here to be regarded alone; and this is more clearly explained in Matthew 19:8; where Christ, refuting the objection of the Jews as to divorce, says, “From the beginning it was not so.” Though the law allowed a bill of divorce to be given to wives, yet Christ denies this to be right, — by what argument? even

Matthew 1:22 — includes whatever is heavenly and divine in the conception of Christ; and that is the reason why he employs the general term all We must now see how appropriately the prediction of Isaiah is applied. It is a well-known and remarkable passage, (Isaiah 7:14,) but perverted by the Jews with their accustomed malice; though the hatred of Christ and of truth, which they thus discover, is as blind and foolish as it is wicked. To such a pitch of impudence have many of their Rabbins proceeded, as to explain

Matthew 21:42 — the testimony of Scripture, and the interrogation is emphatic, as if he had said, “You reckon it highly absurd to say that it is possible for the vine dressers to conspire wickedly against the Son of God. But what then? Did the Scripture (Psalms 118:22) foretell that he would be received with joy, and favor, and applause; or did it not, on the contrary, foretell that the rulers themselves would oppose him?” The passage which he quotes is taken from the same psalm from which had been taken