Bible Commentaries

Genesis 49:7 — parts, under the title of a distinguished embassy. In Simon there remained a certain, though obscure trace of the curse: because a distinct territory did not fall to his sons by lot; but they were mixed with the tribe of Judah, as is stated in Joshua 19:1. Afterwards they went to Mount Seir, having expelled the Amalekites and taken possession of their land, as it is written, (1 Chronicles 4:40.) Here, also, we perceive the manly fortitude of holy Jacob’s breast, who, though a decrepit old man

Genesis 49:7 — diferentes lugares bajo el título de una embajada distinguida. En Simón, quedó un rastro de la maldición, aunque oscuro, porque no les tocó un territorio propio a sus hijos por sorteo, sino que se mezclaron con la tribu de Judá, como se afirma en Josué 19:1. Después se dirigieron a Monte Seir, habiendo expulsado a los amalecitas y tomado posesión de su tierra, como está escrito en ( 1 Crónicas 4:40.) Aquí también percibimos la valentía varonil del santo corazón de Jacob, que, a pesar de ser un anciano

Psalms 2:7 — pastores y maestros, dieron testimonio de que Cristo fue hecho Rey por Dios el Padre; pero como actuaron como embajadores en lugar de Cristo, Él se reclama a sí mismo, con toda razón y correctamente, todo lo que hicieron. En consecuencia, Pablo ( Efesios 2:17) atribuye a Cristo lo que los ministros del evangelio hicieron en su nombre. "Vino", dice él, "y predicó la paz a los que estaban lejos y a los que estaban cerca". Por la presente, también, la autoridad del evangelio está mejor establecida porque,

Isaiah 40:3 — llegará este consuelo? Por lo tanto, testifica que "el desierto" no les impedirá disfrutar de ese consuelo. El desierto se emplea para denotar metafóricamente esa desolación que entonces existía; aunque no niego que el Profeta alude al viaje intermedio; (110) porque la aspereza del desierto parecía prohibir su regreso. Promete, por lo tanto, que aunque todos los caminos estaban cerrados y no se abrió ninguna grieta, el Señor abrirá fácilmente un camino a través de los tratados más infranqueables para

Isaiah 49:5 — office. At the same time, he points out the end of the calling; for to this end have Apostles and teachers of the Church been appointed, to gather the Lord’s scattered flock, that under Christ we may all be united in the same body. (Ephesians 4:11.) In the world there is miserable dispersion, but in Christ there is ἀνακεφαλαίωσις “a gathering together” of all, (Ephesians 1:10,) as the Apostle speaks;

Isaiah 54:9 — Prophet meant, for commentators do not appear to me to have caught his meaning. They explain it generally, that the Lord promised to: Noah by an oath, that there would never be a deluge, and that this oath would perpetually remain in force. (Genesis 9:10) But for this, the good man might have trembled, and, at the approach of rain, might have dreaded a similar calamity, if the Lord had not sworn that this should never again happen. In like manner, when afflictions are at hand, we might dread that we

Isaiah 9:6 — preserved till the coming of Christ. Nor is it wonderful if the Prophet makes a sudden transition from the return of the ancient people to the full restoration of the Church, which took place many centuries afterwards; for in our observations on Isaiah 7:14, (142) we have remarked, that there being no other way that God is reconciled to us than through the Mediator, all the promises are founded on him; and that on this account it is customary with the Prophets, whenever they wish to encourage the hearts

Zechariah 3:9 — piedra; porque piensan que Cristo es el significado; y sabemos que hay muchos pasajes similares, donde Cristo es llamado una piedra, porque la Iglesia está fundada sobre él; "He aquí, pongo en Sion una piedra preciosa", dice Isaías en el Isaías 28:1; y en Salmo 118:1 y en otros lugares hay palabras similares. Todavía pienso que el Profeta alude al templo, que luego comenzó a construirse; pero al mismo tiempo, tomo esto como admitido, que Cristo es llamado metafóricamente una piedra, como antes

Matthew 14:3 — because he had openly condemned Herod for carrying off Herodias, and for his incestuous marriage with her. Josephus assigns a different reason, namely, that Herod, dreading on his own account a change of affairs, regarded John with suspicion, (Ant. 18. 5:2;) and it is possible that this may have been the pretext on which the tyrant excused his crime, or that such a report may have been in circulation; for it frequently happens that various motives are assigned for unjust violence and cruelty. The

Acts 13:1 — as it were, a key whereby God opened to us the kingdom of heaven. We know that the covenant of eternal life was properly concluded with the Jews, so that we had nothing to do with God’s inheritance, forasmuch as we were strangers, (Ephesians 2:12;) and the wall of separation was between, which did distinguish those of the household from strangers. Therefore it had profited us nothing, that Christ brought salvation unto the world, unless, the disagreement being taken away, there had been some

Acts 17:18 — спор. Не потому, что он намеренно на него пошел, зная, что последние рождены лишь для распрей и болтовни. Нет, Павел против собственного желания был втянут в подобный конфликт. Он и сам велит благочестивым учителям вооружиться духовным оружием (Titus 1:9), которым те должны смело защищать истину, если на нее восстают враги. Ибо не всегда от нашего выбора зависит иметь дело с теми, с кем мы хотим. Господь часто позволяет появляться упражняющим нас неуступчивым и упорным людям, в споре с которыми истина

Romans 16:21 — новизна необычной вещи не слишком их испугала. Если же кто возразит, что в словах Павла присутствует противоречие, поскольку тайну, о которой Бог свидетельствовал через пророков, он назвал сокрытой в течение веков, то разрешение сей трудности привел Петр (1 Peter 1:12): пророки, вопрошая о принесенном нам спасении, служили не себе, но нам. Посему Бог молчал, возвещая в те времена. Ведь Он удерживал отложенным откровение того, о чем давал пророчествовать свои рабам. Хотя (Далее) то, в каком именно смысле

Romans 8:28 — una especie de cadena necesaria, nuestra salvación con la carga de la cruz. [Grocio] observa muy justamente que κλητοὶ, el llamado, según el lenguaje de Pablo, significa aquellos que obedecen el llamado (qui vocanti obediunt) y se refiere a Romanos 1:6; 1 Corintios 1:24; Apocalipsis 17:14. Y [Stuart] dice que la palabra tiene este significado en todo el Nuevo Testamento, excepto en dos casos, Mateo 20:16. y Mateo 22:14, donde significa, invitado. Por lo tanto, lo considera como equivalente a

1 Corinthians 1:9 — speaks of God as faithful the meaning in many cases is, that in God there is steadfastness and evenness of tenor, so that what he begins he prosecutes to the end, (50) as Paul himself says elsewhere, that the calling of God is without repentance (Romans 11:29.) Hence, in my opinion, the meaning of this passage is, that God is steadfast in what he purposes. This being the case, he consequently does not make sport as to his calling, but will unceasingly take care of his work. (51) From God’s past

1 Corinthians 12:8 — doubt. I am inclined, however, to think, that what is meant is the influence which is exercised against devils, and also against hypocrites. When, therefore, Christ and his Apostles by authority restrained devils, or put them to flight, that was ἐνέργημα , (powerful working,) and, in like manner, when Paul smote the sorcerer with blindness, (Acts 13:11,) and when Peter struck Ananias and Sapphira dead upon the spot with a single word. The gifts of healing

1 Corinthians 16:22 — Lord’s name, while not loving him from the heart. For he is not speaking of strangers, who avowedly hated the Christian name, but of pretenders and hypocrites, who troubled the Churches for the sake of their own belly, or from empty boasting. (176) On such persons he denounces an anathema, and he also pronounces a curse upon them. It is not certain, however, whether he desires their destruction in the presence of God, or whether he wishes to render them odious — nay, even execrable, in

1 Corinthians 9:1 — 1.Am I not free? He confirms by facts what he had stated immediately before, — that he would rather never taste of flesh during his whole life, than give occasion of stumbling to a brother, and, at the same time, he shows that he requires nothing

2 Corinthians 7:1 — 1.These promises, therefore. God, it is true, anticipates us in his promises by his pure favor; but when he has, of his own accord, conferred upon us his favor, he immediately afterwards requires from us gratitude in return. Thus what he said to Abraham,

2 Timothy 1:12 — 12 Por lo cual también sufro estas cosas Es bien sabido que la ira de los judíos se encendió contra Pablo, por esta razón más que cualquier otra, que él hizo el evangelio común a los gentiles. Sin embargo, la frase cuya causa se relaciona con todo el

1 Peter 4:1 — 1Forasmuch then as Christ When he had before set forth Christ before us, he only spoke of the suffering of the cross; for sometimes the cross means mortification, because the outward man is wasted by afflictions, and our flesh is also subdued. But he