Bible Commentaries

Genesis 25:1 — 1.Then again Abraham took a wife (15) It seems very absurd that Abraham, who is said to have been dead in his own body thirty-eight years before the decease of Sarah, should, after her death, marry another wife. such an act was, certainly, unworthy of

Genesis 28:1 — 1. E Isaac llamó a Jacob y lo bendijo. Se puede preguntar, si la razón por la cual Isaac repite nuevamente la bendición que había pronunciado antes, era que la primera no había tenido fuerza; mientras que, si él era un profeta e intérprete de la voluntad

Exodus 12:21 — celebrated the Passover according’ to God’s command. I shall, therefore, lightly touch upon what is here repeated; since a more fitting place for a full exposition will be, when we come to the doctrine of the law. The word פסה, (140) pesech, means a passing-over, not of the people, (as many have falsely thought,) but of God Himself, who passed over the houses of the Israelites without harm, when He slew the first-born in all Egypt. Since, then, the wrath of God,

Exodus 15:20 — terminaron su canción, las mujeres lo siguieron en orden. Aunque no es seguro si el primer verso fue intercalar, (como la historia sagrada testifica que la siguiente oración estuvo en un himno solemne: - "Porque su misericordia perdura para siempre", 1 Crónicas 16:34, que es también intercalado en Salmo 136), o si las mujeres repetían alternativamente lo que los hombres habían cantado. Poco importa qué opinión prefiera, excepto que la primera es más probable. Pero aunque Moisés honra a su hermana

Exodus 25:17 — 17 Y harás un propiciatorio. La raíz primaria del verbo כפר, caphar, de donde se deriva este sustantivo, (128) se usa para "untar con tono ", pero en la conjugación de Hiphil, significa expirar, purgar o recibir el favor; de donde כפר, copher, es expiación,

Psalms 106:28 — before the people, to entice them by their allurements to the practice of idolatry, “Behold, these women caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor.” Numbers 31:16 And as the idolatry here mentioned originated from carnal intrigues, some expositors are of opinion, that on this account the prophet charges the people with the commission of a twofold trespass, in their not only being inveigled by the Midianitish

Psalms 50:15 — upon the dead are chargeable with the grossest impiety? From this it follows, that the Papists, let them abound as they may in their genuflections before God, rob him of the chief part of his glory when they direct their supplications to the saints. (251) The express mention which is made in these verses of affliction is fitted to comfort the weak and the fearful believer. When God has withdrawn the outward marks of his favor, a doubt is apt to steal into our minds whether he really cares for our salvation.

Isaiah 11:6 — certainly have been no discord among the creatures of God, if they had remained in their first and original condition. When they exercise cruelty towards each other, and the weak need to be protected against the strong, it is an evidence of the disorder (ἀταξίας) which has sprung from the sinfulness of man. Christ having come, in order to reconcile the world to God by the removal of the curse, it is not without reason that the restoration of a perfect state is ascribed

Isaiah 66:20 — el padre de una nación, y sin embargo, no todos los que descendieron de él según la carne son sus hijos; porque los ismaelitas y los edomitas fueron rechazados. ( Romanos 9:7.) El momento en que se convirtió en "el padre de muchas naciones" ( Génesis 17:5; Romanos 4:17) fue cuando Dios adoptó a los gentiles, y se unió a ellos por un pacto, para que pudieran seguir la fe de Abraham. Y así vemos la razón por la cual el Profeta nos da el nombre de "hermanos" de los judíos, que anteriormente eran extranjeros

Jeremiah 11:14 — cuando emite una simple prohibición, a menudo estimula las oraciones de su pueblo, de acuerdo con lo que leemos de Samuel; porque aunque sabía por boca de Dios que Saúl fue rechazado, por amor dejó de no buscar su bien e interceder a Dios por él. ( 1 Samuel 15:35; 1 Samuel 16:1) Pero los profetas sin duda tuvieron en cuenta el consejo de Dios en este caso: sin embargo, como Dios no habló por el bien de Jeremías, sino de la gente, el Profeta no debe ser acusado de imprudencia o presunción, ni de

Matthew 19:9 — reject her under the pretense of incontinency? We know, on the contrary, that none of those who walk in their ways are ever left destitute of the assistance of the Spirit. For the sake of avoiding fornication, says Paul, let every man marry a wife, (1 Corinthians 7:2.) He who has done so, though he may not succeed to his wish, has done his duty; and, therefore, if any thing be wanting, he will be supported by divine aid. To go beyond this is nothing else than to tempt God. When Paul mentions another

Matthew 19:9 — rechazará con el pretexto de incontinencia? Sabemos, por el contrario, que ninguno de los que caminan en su camino nunca queda desamparado de la ayuda del Espíritu. En aras de evitar la fornicación, dice Paul, que cada hombre se case con una esposa, ( 1 Corintios 7:2.) El que lo ha hecho, aunque no tenga éxito en su deseo, ha cumplido con su deber; y, por lo tanto, si algo le falta, será apoyado por la ayuda divina. Ir más allá de esto no es más que tentar a Dios. Cuando Pablo menciona otra razón,

1 Corinthians 11:2 — For as a man’s dress or gesture has in some cases the effect of disfiguring, and in others of adorning him, so all actions are set off to advantage by decorum, and are vitiated by the want of it. Much, therefore, depends upon decorum (τὸ πρεπον,) (611) and that not merely for securing for our actions gracefulness and beauty, but also to accustom our minds to propriety. While this is true in a general way as to everything, it holds especially as to sacred

1 Corinthians 5:7 — the corruption of nature takes the precedence in us, previously to our being renewed in Christ. That, therefore, is said to be old which we bring with us from the womb, and must perish when we are renewed by the grace of the Spirit. (289) The verb ἐτύθη, which occurs between the name Christ and the term which denotes a sacrifice, (290) may refer to either. I have taken it as referring to the sacrifice, though this is of no great importance, as the meaning is not affected.

1 Corinthians 7:14 — 14.For the unbelieving husband is sanctified He obviates an objection, which might occasion anxiety to believers. The relationship of marriage is singularly close, so that the wife is the half of the man — so that they two are one flesh —

2 Corinthians 2:12 — 12.When I had come to Troas By now mentioning what he had been doing in the mean time, in what places he had been, and what route he had pursued in his journeyings, he more and more confirms what he had said previously as to his coming to the Corinthians.

Galatians 1:10 — was not prompted by ambition, or flattery, or any similar passion, to accommodate himself to the views of men. The second and far stronger argument is, that he was not the author of the gospel, but delivered faithfully what he had received from God. 10. For do I now persuade according to men or according to God? The ambiguity of the Greek construction in this passage, has given rise to a variety of expositions. Some render it, Do I now persuade men or God? (25) Others interpret the words “God”

Philippians 4:3 — 3I entreat thee, also, true yokefellow I am not inclined to dispute as to the gender of the noun, and shall, accordingly, leave it undetermined (213), whether he addresses here a man or a woman. At the same time there is excessive weakness in the argument of Erasmus, who infers that it is a woman from the circumstance, that mention is made here of other women — as though he did not immediately

Hebrews 6:10 — 10.For God is not unrighteous, etc. These words signify as much as though he had said, that from good beginnings he hoped for a good end. But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,”

Hebrews 6:10 — 10. Porque Dios no es injusto, etc. Estas palabras significan tanto como si hubiera dicho que desde un buen comienzo esperaba un buen final. Pero aquí surge una dificultad, porque parece decir que Dios está obligado por los servicios de los hombres: