Bible Commentaries

Psalms 68:1 — of the enemies of his Church, will eventually arise to avenge it, and will prove himself able to protect it by the mere forth-putting of his hand. I agree with other interpreters in thinking that the sentiment is borrowed from Moses, (Numbers 10:35) (9) There can be little doubt that in dictating the form of prayer there referred to, he had an eye to the instruction and comfort of all succeeding ages, and would teach the Lord’s people confidently to rely for safety upon the ark of the covenant,

Psalms 83:9 — 9. Hazles lo mismo que a los madianitas. Los fieles, que se han quejado de las opresiones muy graves a las que fueron sometidos, con el fin de inducir a Dios a socorrerlos con mayor facilidad, ahora recuerdan las muchas ocasiones en que había brindado

Isaiah 26:20 — means that it will be a very safe refuge for believers, if they are courageous and patiently wait for the Lord; for though we must boldly and valiantly maintain the contest, yet since the power of God is displayed in our weakness, (2 Corinthians 12:9,) there is nothing better for us than to take refuge, with all humility, under God’s wings, that they who tremble may be placed by him in perfect safety. Again, because we are naturally rash, and hurried away by impatience, when we do not see

Isaiah 26:20 — decir que será un refugio muy seguro para los creyentes, si son valientes y esperan pacientemente al Señor; porque aunque debemos mantener valiente y valientemente la contienda, ya que el poder de Dios se muestra en nuestra debilidad ( 2 Corintios 12:9), no hay nada mejor para nosotros que refugiarnos, con toda humildad, bajo Las alas de Dios, para que los que tiemblan puedan ser colocados por él en perfecta seguridad. Nuevamente, debido a que somos naturalmente imprudentes y nos apresuramos por la

Isaiah 38:15 — Hezekiah does not coldly relate that he has perceived the effect of the word, but, by bringing forward the power of God, he cuts off every occasion to murmur or complain. Thus also David says, “I am dumb, because thou hast done it.” (Psalms 39:9.) We never cease to complain until we are restrained by the fear of the power of God. Thus also Job, considering that he has to deal with God, says, “I will lay my finger on my mouth,” (Job 40:4,) and “I will humbly make supplication

Isaiah 38:15 — pero. no el todo; porque Ezequías no relata fríamente que ha percibido el efecto de la palabra, pero, al presentar el poder de Dios, corta todas las ocasiones para murmurar o quejarse. Así también David dice: "Soy tonto, porque lo has hecho". (Salmo 39:9.) Nunca dejamos de quejarnos hasta que estemos restringidos por el temor al poder de Dios. Así también Job, considerando que tiene que tratar con Dios, dice: “Pondré mi dedo sobre mi boca” ( Job 40:4) y "Humildemente le suplicaré a mi juez". ( Job

Isaiah 41:9 — 9. Porque te he tomado desde el fin de la tierra. Isaías continúa el mismo tema; porque sabemos por experiencia cuán necesario es que los consuelos se repitan cuando la adversidad nos presiona; así que no es maravilloso que el Profeta se dedique tanto

Jeremiah 2:9 — was verbal pleading: “It is as if he had said, ‘I have argued the case with your forefathers already, let me debate the matter a little further with you, and let your posterity also consider well what I now say,‘ (see Deuteronomy 31:19.) And so is the same word afterwards used for debating the case or pleading, verse 29 (Jeremiah 2:29).” Henry, Adam Clarke, and Blayney, take the same view; but Scott seems to agree with Calvin The verb רוב, followed as it

Jeremiah 49:4 — assailed. He calls Ammon a rebellious, or a backsliding daughter, though he mentions no particulars. But Ezekiel and also Amos and Zephaniah, these three, clearly show why God was so severe towards the Ammonites, (Ezekiel 25:0; Amos 1:13; Zephaniah 2:9;) it was because they had uttered blasphemies against him and his people, exulted over the miseries and calamities of the chosen people, and plundered them when they saw them overcome by their enemies. For these reasons, then, our Prophet now calls

Numbers 10:29 — 29.And Moses said unto Hobab the son of Raguel. Very grossly are those mistaken who have supposed Hobab (7) to be Jethro, the father-in-law of Moses, whom we have already seen to have returned a few days after he had come to see him. Now, old age almost

Numbers 9:6 — Pascua. Porque sabemos cómo los hombres, a menos que estén restringidos, se permiten una licencia demasiado grande para buscar excusas. Aquí se expresa más claramente que antes, que el cordero pascual fue una víctima; (326) porque se dice en Números 9:7, "¿por qué nos retrasamos, para que no podamos ofrecer una oferta?" y en Números 9:13, "porque no trajo la ofrenda del Señor". Llamo la atención sobre esto, porque hay algunos que piensan que el cordero pascual fue tan sacrificado como para no ser

Habakkuk 1:4 — not,’ (Ephesians 4:26); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended. This rule the Prophet now follows, Weakened, he says, is the law (9) We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men’s audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think

Luke 1:49 — 49. Y santo es su nombre Esta es la segunda parte de la canción, en la cual la santa virgen celebra en términos generales el poder, los juicios y la misericordia de Dios . Esta cláusula no debe verse como parte de la anterior, sino que debe leerse por

John 1:21 — therefore a just and true reply which John makes, that he is not Elijah; for he speaks according to the opinion which they attached to the words; but Christ, giving the true interpretation of the Prophet, affirms that John is Elijah, (Matthew 11:14; Mark 9:13.) Art thou a Prophet ? Erasmus gives an inaccurate explanation of these words by limiting them to Christ; for the addition of the article (ὁ προφήτης, the prophet) carries no emphasis in this passage;

Romans 9:17 — impíos, y como parece haber algo más irrazonable en esto , se esfuerza por hacer que sea más evidente, cómo Dios, al rechazar a quien quiere, no solo es irreprensible, sino también maravilloso en su sabiduría y justicia. Luego toma su prueba de Éxodo 9:16, donde el Señor declara que fue él quien levantó a Faraón para este fin, que mientras se esforzaba obstinadamente por resistir el poder de Dios, podría, al ser vencido y sometido, ofrece una prueba de cuán invencible es el brazo de Dios; soportar

Romans 9:20 — humility to the faithful, that they are to admire the sovereignty of God, and not to estimate it by their own judgment. But he represses this arrogance of contending with God by a most apt similitude, in which he seems to have alluded to Isaiah 45:9, rather than to Jeremiah 18:6; for nothing else is taught us by Jeremiah, than that Israel was in the hand of the Lord, so that he could for his sins wholly break him in pieces, as a potter the earthen vessel. But Isaiah ascends higher, “Woe to

Ephesians 1:20 — same meaning, and is less harsh. With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. “My strength,” says he, “is made perfect in weakness.” (2 Corinthians 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not

Ephesians 1:20 — que he dado transmite el mismo significado, y es menos dura. Con la mayor propiedad nos ordena que contemplemos este poder en Cristo; porque en nosotros está oculto hasta ahora. "Mi fuerza", dice él, "se perfecciona en la debilidad". ( 2 Corintios 12:9.) ¿En qué destacamos a los niños del mundo, pero en esto, nuestra condición parece ser algo peor que la de ellos? Aunque el pecado no reina, continúa morando en nosotros, y la muerte sigue siendo fuerte. Nuestra bendición, que reside en la esperanza,

Hebrews 2:9 — 9.But we see Jesus, etc. As the meaning of the words, βραχύ τι “a little” is ambiguous, (36) he looks to the thing itself, as exhibited in the person of Christ, rather then to the exact meaning of the words,

James 1:5 — mismo propósito es la promesa que sigue inmediatamente; porque, según esta orden, muestra cuál es el deber de cada uno, por lo que afirma que no harían en vano lo que él ordena; según lo dicho por Cristo, "Toca, y se abrirá". ( Mateo 7:7; Lucas 11:9.) La palabra liberal, o libremente, denota rapidez en dar. Entonces, Paul, en Romanos 12:8, requiere simplicidad en los diáconos. Y en 2 Corintios 8 y 2 Corintios 9, cuando habla de caridad o amor, repite la misma palabra varias veces. El significado,