Bible Commentaries

Isaiah 61:1 — hace mucho más claro al señalar el uso, cuando declara eso. desempeña un cargo público, para que no pueda ser considerado como un particular. Cada vez que la Escritura menciona al Espíritu, y dice que "mora en nosotros" ( Romanos 8:11; 1 Corintios 3:16) no lo veamos como algo vacío o sin sentido, sino que consideremos contemplar su poder y eficacia. Por lo tanto, después de haber hablado del Espíritu de Dios, el Profeta luego menciona la "unción", con lo que se refiere a las facultades que fluyen

Isaiah 9:6 — hombro. Suponer, como algunos lo hacen, que esto es una alusión a la cruz de Cristo es manifiestamente infantil. Cristo llevó la cruz sobre sus hombros, ( Juan 19:17), y por la cruz obtuvo un triunfo espléndido sobre el príncipe de este mundo. ( Juan 14:30.) Pero como se dice aquí que el gobierno fue puesto sobre sus hombros en el mismo sentido en que veremos que la llave de la casa de David fue puesta sobre los hombros de Eliakim, ( Isaías 22:22) no necesitamos ir muy lejos para buscar exposiciones

Matthew 3:11 — baptism was a dead sign, and had no efficacy whatever. Thirdly, it would follow, that we have not the same baptism with Christ: for it is sufficiently evident, that the fellowship, which he condescends to maintain with us, was ratified by this pledge, (283) when he consecrated baptism in his own body. We must therefore hold by what I have already said, that John merely distinguishes, in this passage, between himself and the other ministers of baptism, on the one hand, and the power of Christ, on the

Luke 1:17 — and peculiar commission, while John was sent for the sole object of going before Christ, as a herald before a king. Thus also the Lord speaks by Malachi, “Behold, I will send my messenger, and he shall prepare the way before me,” (Malachi 3:1.) In short, the calling of John had no other design than to secure for Christ a willing ear, and to prepare for him disciples. As to the angel making no express mention of Christ in this passage, but declaring John to be the usher or standard-bearer

Luke 1:17 — comisión cierta y peculiar, mientras que Juan fue enviado con el único objeto de ir ante Cristo, como un heraldo ante un rey. Así también el Señor habla por Malaquías: "He aquí, enviaré a mi mensajero, y él preparará el camino delante de mí". ( Malaquías 3:1.) En resumen, el llamado de Juan no tenía otro propósito que asegurarle a Cristo un oído dispuesto y prepararle para sus discípulos. En cuanto al ángel que no hace mención expresa de Cristo en este pasaje, sino que declara que Juan es el ujier o el

Acts 7:59 — who had already committed murder with their tongues. Whereas he saith, that their clothes were laid down at the feet of Saul, he showeth that there was no let in him, but that being cast into a reprobate sense he might have perished with the rest. (483) For who would not think that he was a desperate, [desperado,] who had infected his youth with such cruelty? (484) Neither is his age expressed to lessen his fault, as some unskillful men go about to prove; for he was of those years, that want of knowledge

Romans 13:3 — 3. For princes, etc. He now commends to us obedience to princes on the ground of utility; for the causative γὰρ, for, is to be referred to the first proposition, and not to the last verse. Now, the utility is this, — that the Lord

Romans 6:19 — 19.I speak what is human, etc. He says that he speaks after the manner of men, not as to the substance but as to the manner. So Christ says, in John 3:12, that he announced earthly things, while yet he spoke of heavenly mysteries, though not so magnificently as the dignity of the things required, because he accommodated himself to the capacities of a people ignorant and simple. And thus the Apostle

Romans 8:28 — purpose,” that is, those who love God, — a construction of itself strange, and wholly alien to the whole tenor of the passage, and to the use of the word in most other instances. Paul has never used the word, except in one instance, (2 Timothy 3:10,) but with reference to God’s purpose or decree, — see Romans 9:11; Ephesians 1:11; Ephesians 3:11; 2 Timothy 1:9. It seems that [Chrysostom ], [Origen ], [Theodoret ], and other Fathers, have given the same singularly strange explanation.

1 Corinthians 13:3 — 3.And if I should expend all my possessions. (779) This, it is true, is worthy of the highest praise, if considered in itself; but as liberality in many cases proceeds from ambition — not from true generosity, or even the man that is liberal is

1 Corinthians 8:10 — Paul’s meaning. For he reproves them, as I have said, (472) because they emboldened the ignorant to hurry on, contrary to conscience, to attempt what they did not think it lawful for them to do. To be built up means here — to be confirmed (473) Now that is a ruinous kind of building, that is not founded on sound doctrine. (471) “Les Corinthiens n’auoyent point de honte;” — “The Corinthians were not ashamed.” (472) See commentary on 1 Corinthians 8:7.

Galatians 2:5 — not altogether set aside the gospel, but mixed up with it their own notions, so as to give it a false and disguised aspect, which it always has when we make the smallest departure “from the simplicity that is in Christ.” (2 Corinthians 11:3.) With what effrontery then will the Papists boast that they possess the gospel, which is not only corrupted by many inventions, but more than adulterated by many wicked doctrines? Let us remember that it is not enough to retain the name of the gospel,

Ephesians overview — ARGUMENT Ephesus, which is familiarly known in history under a great variety of names, (106) was a very celebrated city of Lesser Asia. The remarkable events connected with the work of God in “forming there a people for himself,” (Isaiah 43:21,) through the labors of Paul, together with the commencement and progress of that church, are related by Luke in the Acts of the Apostles. At present, I shall do nothing more than glance at what bears directly on the argument of the Epistle. The

Ephesians 3:3 — 3.That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his

Ephesians 3:9 — understanding by it that renewal which is comprehended in the blessing of redemption. But it may, perhaps, be thought that the apostle is illustrating this renewal, by an argument drawn from the creation. “By Christ, as God, the Father created (John 1:3) all things; and why, then, should we wonder, if by Christ, as Mediator, all the Gentiles are now brought back to one body?” I have no objection to this view. A similar argument is used by him in another Epistle. “For God, who commanded

Ephesians 5:5 — is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him. Nor covetous man, who is an idolater. “Covetousness,” as he says in another place, “is idolatry,” (Colossians 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute

Philippians 3:3 — 3.For we are the circumcision —that is, we are the true seed of Abraham, and heirs of the testament which was confirmed by the sign of circumcision. For the true circumcision is of the spirit and not of the letter, inward, and situated in the heart,

Joshua 13:2 — we make a practical application of this perseverance to that which is required of us, viz., to forget the things which are behind, and reach forth unto those that are before, and press toward the mark for the prize of our high calling. (Philippians 3:14.) (128) For it would be of no use to run in the race without endeavoring to reach the goal. The boundary commenced with a river separating Egypt toward the sea from the Holy Land, and most probably the river Nile, as we interpret it according to

1 Timothy 4:14 — practice of the Apostles to ordain ministers “by the laying on of hands.” As to this ceremony, and its origin and meaning, I have formerly given a brief explanation of them, and the rest may be learned from the Institutes (Book 4: chap. 3.) They who think that presbytery is here used as a collective noun, for “the college of presbyters or elders,” (80) are, I think, correct in their opinion; although, after weighing the whole matter, I acknowledge that a different meaning

Titus 1:1 — какой угодно истине, а о небесном учении, противопоставляемом суете человеческого разума. Ведь, поскольку через него нам являет Себя Бог, только оно достойно подобной чести, и Писание повсеместно присваивает титул истины только этому учению. John 16:13: и Дух ведет вас ко всякой истине. Также 17:17: слово Твое есть истина. Galatians 3:1: кто прельстил вас, что вы не повинуетесь истине? Colossians 1:5: услышав Слово истины, благовестие Сына Божия. 1 Timothy 2:4: хочет, чтобы все пришли к познанию истины.