Bible Commentaries

Genesis 24:1 — 1.And Abraham was old. (1) Moses passes onwards to the relation of Isaac’s marriage, because indeed Abraham, perceiving himself to be worn down by old age, would take care that his son should not marry a wife in the land of Canaan. In this place

Psalms 144:1 — 1. Bendito sea Jehová, mi fortaleza (257) Es muy evidente que David, Dado que celebra el favor de Dios en términos tan altos, no solo había obtenido el reino, sino que había obtenido victorias importantes. Cuando llama a Dios su fortaleza, reconoce

Psalms 51:1 — 1.Have mercy upon me. David begins, as I have already remarked, by praying for pardon; and his sin having been of an aggravated description, he prays with unwonted earnestness. He does not satisfy himself with one petition. Having mentioned the loving-kindness

Psalms 78:40 — were not at least able to check them in their wickedness; and, secondly, to condemn their impetuous and infatuated recklessness, in heaping up such a multitude of sins within so short a period. In the same sense it is added immediately after, (verse 41,) that they returned to their former ways, and tempted God. The word return does not here signify change, but a continued course of sinning. The heinous indignity which is done to God when men tempt him, is expressed by a beautiful metaphor. The Hebrew

Isaiah 34:1 — 1.Draw near, ye nations. Hitherto the Prophet, intentding to comfort the children of God, preached, as it were, in the midst of them; but now, directing his discourse to the Gentiles, he pursues the same subject, but in a different manner. Having formerly

Isaiah 34:1 — 1. Acérquense, naciones. Hasta ahora el Profeta, con la intención de consolar a los hijos de Dios, predicó, por así decirlo, en medio de ellos; pero ahora, dirigiendo su discurso a los gentiles, persigue el mismo tema, pero de una manera diferente. Habiendo

Matthew 8:1 — Mateo 8:1 . Y cuando bajó de la montaña, Matthew ahora regresa al curso de la historia. Anteriormente había dicho que Cristo subió a una montaña (versículo 1) y luego arrojó, por así decirlo, en un montón, muchos puntos principales de la doctrina de Cristo;

Deuteronomy 1:6 — only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. God says, then, that enough time had been spent in one place; (1) for, before they left it, an entire year had passed away there. Although there were eleven days’ journey before them before they would arrive at Kadesh-barnea, nevertheless, lest anything should delay the people, who were naturally but too indolent,

Luke 2:8 — distinguished witnesses, he passed by them, and chose shepherds, persons of humble rank, and of no account among men. Here the reason and wisdom of the flesh must prove to be foolishness; and we must acknowledge, that “the foolishness of God” (1 Corinthians 1:25) excels all the wisdom that exists, or appears to exist, in the world. But this too was a part of the “emptying of himself,” (Philippians 2:6:) not that any part of Christ’s glory should be taken away by it, but that

Acts 13:21 — 21.Afterward they desire. And this change was all one as if they would quite and manifestly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, (1 Samuel 8:5.) But the stability of the election saved them from being

Acts 16:1 — − 1.Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly,

Acts 18:7 — think that Paul’s labor was altogether fruitless which he bestowed among the Jews, Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom Paul himself speaketh in the first chapter of the First Epistle to the Corinthians, ( 1 Corinthians 1:1.) For in his salutation he maketh Sosthenes his fellow in office, after that he saith that he baptized Crispus. I take it that he is called the ruler of the synagogue, not as if he alone did bear rule and had the government, because

Acts 21:21 — Не обрезывали. Так и было на самом деле. Ибо Павел повсеместно учил свободе, обретенной для иудеев и язычников. Общими являются такие его утверждения: обрезание – ничто (1 Corinthians 7:19), мы обрезаны крещением Христовым, а не рукотворным обрезанием. Никто да не судит вас в пищи и питии, или по поводу праздников. Последние – тень будущих благ, тело же во Христе (Colossians 2:8,Colossians 2:11,Colossians 2:16). Все,

Romans 1:11 — 11.For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished

Romans 8:29 — this knowledge is connected with God’s good pleasure; for he foreknew nothing out of himself, in adopting those whom he was pleased to adopt; but only marked out those whom he had purposed to elect. The verb προορίζειν, which some translate, to predestinate, is to be understood according to what this passage requires; for Paul only meant, that God had so determined that all whom he has adopted should bear the image of Christ; nor has he

2 Corinthians 1:5 — God multiplied his consolations according to the measure of his tribulations. David also acknowledges that it had been thus with him: According to the multitude, says he, of my anxieties within me,thy consolations have delighted my soul. (Psalms 94:19.) In Paul’s words, however, there is a fuller statement of doctrine; for the afflictions of the pious he calls the sufferings of Christ, as he says elsewhere, that he fills up in his body what is wanting in thesufferings of Christ. (Colossians

2 Corinthians 1:5 — significa que Dios multiplicó sus consuelos de acuerdo con la medida de sus tribulaciones. David también reconoce que había sido así con él: Según la multitud, dice él, de mis ansiedades dentro de mí, Tus consolaciones han deleitado mi alma. ( Salmo 94:19.) En las palabras de Pablo, sin embargo, hay una declaración más completa de doctrina; por las aflicciones de los piadosos él llama los sufrimientos de Cristo, como él dice en otra parte, que llena en su cuerpo lo que falta en el sufrimientos de Cristo.

2 Corinthians 11:11 — 11.Is it because I love you not? Those that we love, we treat with greater familiarity. Lest the Corinthians, therefore, should take it amiss, that he refused their liberality, while he allowed himself to be assisted by the Macedonians, and even declared

Galatians 3:13 — 13. Cristo nos ha redimido. El apóstol había sometido a la maldición a todos los que están bajo la ley; de donde surgió esta gran dificultad, que los judíos no podían liberarse de la maldición de la ley. Habiendo declarado esta dificultad, la encuentra

1 Peter 2:2 — Словесное молоко. Обычно это место толкуют так, как перевел его Эразм: молоко, но не телесное, а душевное. Словно апостол указывает здесь на то, что выражается метафорически. Я же скорее думаю, что фраза эта согласуется со словами Павла (1 Corinthians 14:20): будьте младенцами не в смысле разума, но в смысле злобы. И дабы кто не подумал, что Петр хвалит младенчество, лишенное разума, исполненное всякой глупости, апостол своевременно устраняет эту мысль. Он велит просить лишенного обмана