Bible Commentaries

Isaiah 22:3 — 3. Todos tus gobernantes huyeron juntos. Este versículo ha sido interpretado de varias maneras. El hecho es muy claro, pero las palabras tienen cierta dificultad. Como מ (mem) significa antes y más que, algunos explican מרחוק (mĕrāchōk) (77) querer

John 20:16 — her, but his discourse seemed to be that of an unknown person; he now assumes the character of the Master, and addresses his disciple by name, as we have formerly seen that the good shepherd calleth to him by name every sheep of his flock, (John 10:3.) That voice of the shepherd, therefore, enters into Mary’s heart, opens her eyes, arouses all her senses, and affects her in such a manner, that she immediately surrenders herself to Christ. Thus in Mary we have a lively image of our calling;

John 21:3 — 3.I am going to fish. That Peter gave his attention to fishing, ought not to be regarded as inconsistent with his office. By breathing on him, Jesus had ordained him to be an Apostle, as we saw a little before; but he abstained from the exercise of the

Acts 13:3 — 3.When they had fasted and prayed. That they may obey the oracle, they do not only send Paul and Barnabas away; but also with a solemn rite they appoint them to be the apostles of the Gentiles; it is without question that this was a public fast. Luke

Acts 2:47 — ascribeth (162) this honor to God alone, that he brought strangers into the Church. And surely this is his own proper work. For the ministers do no good by planting or watering, unless he make their labor effectual by the power of his Spirit, (1 Corinthians 3:0.) Furthermore, we must note that he saith, that those were gathered unto the Church which should be saved. For he teacheth that this is the means to attain salvation, if we be incorporate into the Church. For like as there is no remission of sins,

Romans 13:4 — guilty with death, by executing God’s vengeance, he obeys his commands. Contend then do they with God who think it unlawful to shed the blood of wicked men. (404) Vindex in iram , ἔκδικος εἰς ὀργὴν; “a revenger to execute wrath,” Com. Ver., [Doddridge ]; “a revenger for wrath,” [Hammond ]. Wrath is here taken to mean punishment, by [Luther ], [Beza ], [Grotius ], [Mede ], etc.

Romans 15:3 — 3.For even Christ pleased not himself, etc. Since it is not right that a servant should refuse what his lord has himself undertaken, it would be very strange in us to wish an exemption from the duty of bearing the infirmities of others, to which Christ,

Romans 9:21 — away nothing from man, in whatever condition he may create him. Only this is to be remembered, that God is deprived of a portion of his honor, except such an authority over men be conceded to him as to constitute him the arbitrator of life and death. (306) (306) The metaphor in these verses is doubtless to be interpreted according to the context. Not only [Calvin ] , but many others, have deduced from it what is not consistent with what the next verse contains, which gives the necessary explanation.

1 Corinthians 11:26 — “That we, on our part, may recognise it.” (698) From, εὐχαριστήσας, (having given thanks,) which is made use of by Paul, and also by the Evangelists, (see Harmony, vol. 3, p. 205, n. 1,) in their account of the original appointment of the Supper. The term is at the same time expressive of the spirit of the institution, in respect of thanksgiving. — Ed

2 Corinthians 4:3 — 3.But if our gospel is hid It might have been an easy thing to pour calumny upon what he had said as to the clearness of his preaching, because he had many adversaries. That calumny he repels with stern authority, for he threatens all who do not acknowledge

2 Corinthians 5:6 — that are with him enjoy. At the same time, to be absent, in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added. (517) See Calvin’s observations on the same point, when commenting on 1 Corinthians 15:3, pp. 41, 42. — Ed. (518) “Nous viuous en paix, prenans tout en gre;” — “We live in peace, taking everything favourably.” (519) “Ioyeusement;” — “Joyfully.”

2 Corinthians 7:3 — 3.I say not this to condemn you. As the foregoing apology was a sort of expostulation, and we can scarcely avoid reproaching when we expostulate, he softens on this account what he had said. “I clear myself,” says he, “ in such a way

Galatians 3:19 — obtener la justificación, surgen varias sugerencias de inmediato, que debe ser inútil u opuesta al pacto de Dios, o algo por el estilo. No, podría ocurrir, ¿por qué no deberíamos decir de la ley, lo que Jeremías dice del Nuevo Testamento, (Jeremias 31:31), que se dio en un período posterior, para suplir la debilidad de la doctrina anterior? Las objeciones de este tipo deben ser respondidas si Pablo desea satisfacer a los gálatas. Primero, luego, pregunta: ¿de qué sirve la ley? Después de haber cumplido

Galatians 5:17 — various passages; and the contrast between the two words puts an end to all doubt. The Spirit denotes the renewed nature, or the grace of regeneration; and what else does the flesh mean, but “the old man?” (Romans 6:6 Ephesians 4:22 Colossians 3:9.) Disobedience and rebellion against the Spirit of God pervade the whole nature of man. If we would obey the Spirit, we must labor, and fight, and apply our utmost energy; and we must begin with self-denial. The compliment paid by our Lord to the

Colossians 1:13 — 13.Who hath delivered us. Mark, here is the beginning of our salvation — when God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, (297) as it is said in Isaiah 60:2 Behold darkness

Colossians 3:3 — 3.For ye are dead. No one can rise again with Christ, if he has not first died with him. Hence he draws an argument from rising again to dying, as from a consequent to an antecedent, (434) meaning that we must be dead to the world that we may live to

1 Thessalonians 3:10 — “Τστερήματα πίστεως. —Afterings of faith, as it may be significantly enough rendered, let but the novelty of the expression be pardoned.” —Howe’s Works, (London, 1822,) volume 3 page 70.—Ed (560) “Les Docteurs et ceux qui ont charge d’enseigner en l’Eglise;” — “Teachers and those that have the task of instructing in the Church.” (561) “Night and day praying exceedingly

2 Thessalonians 1:8 — produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. (Matthew 13:13.) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. (John 17:3.) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On this point I have

Hebrews 4:1 — renders the last verb “be disappointed,” (frustratus,) though the verb means properly to be behind in time, to be too late; yet it is commonly used in the sense of falling short of a thing, of being destitute; of being without. See Romans 3:23; 1 Corinthians 1:7; Hebrews 12:15. To “come short” of our version fitly expresses its meaning here, as adopted by Doddridge and Stuart; or “to fall short,” as rendered by Macknight. “Seem” is considered by some

Hebrews 8:7 — also pointed out, because it was not written in their hearts. Then, to render it perfect and valid, God declares that it needed an amendment. It was not, therefore, without reason that the Apostle contended that a place was to be sought for a second. (132) (132) This apparent inconsistency is avoided by some by rendering the 8th verse differently, “But finding fault,” that is, with the first covenant, “he” Chrysostom, Beza, Doddridge, our own version, as well as Calvin and the