Bible Commentaries

Isaiah 1:1 — métodos ordinarios de revelación, una visión y un sueño, Moisés habla de una visión (מראה) como el método especial. ( Números 12:6.) Sin embargo, es evidente que el vidente, הראה, (haroeh,) era el nombre que antes se le daba a los profetas, ( 1 Samuel 9:9;) pero por excelencia, porque Dios les reveló su consejo de una manera familiar. En lo que respecta al presente pasaje, esta palabra sin duda denota la certeza de la doctrina; como si se hubiera dicho que no hay nada contenido en este libro que Dios

Isaiah 53:8 — Cristo fue abatido incluso en la cruz, agrega que, por este motivo, fue exaltado hasta lo más alto honor, y que se le dio un: nombre al que todas las cosas, tanto en el cielo como en la tierra, deben rendir obediencia y doblar la rodilla. ( Filipenses 2: 9 ) ¿Quién relatará a su generación? Esta exclamación se ha extendido y (puedo decir) torturado en varios significados. Los antiguos abusaron de este pasaje al razonar contra los arrianos, cuando querían demostrar con él la generación eterna de Cristo.

Jeremiah 23:11 — decir una palabra contra aquellos crímenes de los que eran culpables, sí, de los cuales eran más cargado que incluso la gente común. Ahora percibimos el objeto del Profeta al decir que tanto los sacerdotes como los profetas habían actuado impíamente; (90) fue para mostrar que su desprecio por Dios, por el cual eran notorios, y también su maldad, les había quitado todo poder y libertad en la actuación Se agrega, incluso en mi casa he encontrado su maldad. Él realza lo que había dicho de su impiedad;

Jeremiah 24:9 — Deuteronomio y en otros lugares, Moisés hablaba un lenguaje de este tipo, que Dios entregaría al pueblo a una conmoción cerebral o una conmoción, a un reproche, a un proverbio, a una burla, a todas las naciones de la tierra. ( Deuteronomio 28:37; 1 Reyes 9:7.) Entonces es lo mismo que si Jeremías hubiera dicho que llegaría el momento en que los judíos descubrirían que Moisés no había pronunciado en vano tantas maldiciones. Sin duda leen a Moisés; pero como eran tan estúpidos, no sentían temor ni reverencia

Matthew 4:13 — principio afligió ligeramente la tierra de Zabulón y la tierra de Neftalí, y luego la afligió más gravemente por el camino del mar, más allá del Jordán, en Galilea de las naciones. Las personas que caminaron en la oscuridad verán una gran luz ”( Isaías 9:1.) Los israelitas habían sido visitados dos veces por una gran calamidad: primero, cuando cuatro tribus, o por lo tanto, fueron llevadas al destierro, por Tiglat-Pileser, ( 2 Reyes 15:29;) y, en segundo lugar, cuando Shalmaneser completó el destrucción

Luke 1:32 — próspera de ese reino. , y que nada era más apropiado y adecuado para el oficio del Mesías que levantar de nuevo el reino de David. En consecuencia, el nombre de David a veces se aplica al Mesías. "Servirán al Señor su Dios, y a David su rey" (Jeremias 30:9.) De nuevo, "mi siervo David será un príncipe entre ellos" ( Ezequiel 34:24. ) "Buscarán al Señor su Dios, y a David su rey" ( Oseas 3:5.) Los pasajes en los que se le llama "el hijo de David" son suficientemente conocidos. En una palabra, el ángel

Luke 2:32 — the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Ephesians 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but hisfirst-born, (Jeremiah 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Romans 15:8.) The preference given to Israel above the Gentiles is, that all without distinction

Acts 10:9 — 9.On the morrow, as they journeyed. As Luke declared that Cornelius was admonished by an oracle to send for Peter, so now he setteth down another vision, whereby Peter is commanded to come to him. Whereby it appeareth that all this matter was governed

Acts 13:51 — 51.When they had shaken of the dust of their feet. We may also gather, even by the commandment of Christ, (Matthew 10:14; Luke 9:5,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore,

Acts 14:9 — − 9.He heard Paul speak. Hearing is set down first, that we may know that the faith which Luke will commend by and by was conceived of Paul’s doctrine. Therefore, when he heard Paul, he hoped to be healed. But the question is, whether this was promised

Acts 18:1 — with wonderful power of the Spirit of God; and also that God wrought by his hand after a heavenly manner, and not after any human manner. Wherefore he boasteth not without cause, that the Corinthians are the seal of his apostleship, ( 1 Corinthians 9:2.) For they be twice blind, who do not acknowledge that the glory of God did more plainly appear in such a simple and base kind of dealing; and he himself showed no small token of invincible constancy, when, being vexed with the mocks of all men, (as

Acts 7:16 — And whereas he saith afterward, they were laid in the sepulcher which Abraham had bought of the sons of Hemor, it is manifest that there is a fault [mistake] in the word Abraham. For Abraham had bought a double cave of Ephron the Hittite, (Genesis 23:9,) to bury his wife Sarah in; but Joseph was buried in another place, to wit, in the field which his father Jacob had bought of the sons of Hemor for an hundred lambs. Wherefore this place must be amended. (404) “[Κενοτάφια

Romans 13:6 — “To these very things,” before mentioned as to the works and duties of magistrates, appears to be the meaning here: and so the words are rendered in the Syriac and Ethiopic versions. A singular instance is found at the beginning of Romans 13:9, “For this,” τὸ γὰρ, and then several commandments are mentioned; “for this” is the law, says [Stuart ]; but the word for “law” is of a different gender. What we would say in English is,

1 Corinthians 1:8 — presence of Christ. It is, however, to be observed, that this glorious purity is not in the first instance perfected in us; nay, rather, it goes well with us if we are every day making progress in penitence, and are being purged from the sins (2 Peter 1:9) that expose us to the displeasure of God, until at length we put off, along with the mortal body, all the offscourings of sin. Of the day of the Lord we shall have occasion to speak when we come to the fourth chapter.

1 Corinthians 16:9 — 9.For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus — 1st, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number

1 Corinthians 7:16 — his statement, expound it thus. “An uncertain hope ought not to detain thee,” etc. But, in my opinion, the exhortation is taken from the advantage to be derived; for it is a great and distinguished blessing if a wife gain (1 Corinthians 9:19) her husband. Now, unbelievers are not in so hopeless a condition but that they may be brought to believe. They are dead, it is true, but God can even raise the dead. So long, therefore, as there remains any hope of doing good, and the pious wife

2 Corinthians 11:17 — disposition, it is true, had an eye to God, but the outward appearance (838) might seem unsuitable to a servant of the Lord. At the same time, the things that Paul confesses respecting himself, he, on the other hand, condemns in the false Apostles. (839) For it was not his intention to praise himself, but simply to contrast himself with them, with the view of humbling them. (840) Hence he transfers to his own person what belonged to them, that he may thus open the eyes of the Corinthians. What I have

Ephesians 5:9 — 9.For the fruit of the light. (157) This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To

2 Timothy 2:20 — us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Romans 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul’s object is to shew that we ought not

James 1:5 — immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ, “Knock, and it shall be opened.”(Matthew 7:7; Luke 11:9.) The word liberally, or freely, denotes promptitude in giving. So Paul, in Romans 12:8, requires simplicity in deacons. And in 2 Corinthians 8:0 and 2 Corinthians 9:0, when speaking of charity or love, he repeats the same word several times. The meaning,