Bible Commentaries

Genesis 3:6 — may be found in the Institutes; (171) yet here, in a single word, I will attempt to show how far it extends. Whatever in our nature is vicious — since it is not lawful to ascribe it to God — we justly reject as sin. (172) But Paul (Romans 3:10) teaches that corruption does not reside in one part only, but pervades the whole soul, and each of its faculties. Whence it follows, that they childishly err who regard original sin as consisting only in lust, and in the inordinate motion of the

Genesis 6:14 — nada sólido. Origen aún más audazmente se divierte con alegorías: pero no hay nada más rentable que adherirse estrictamente al tratamiento natural de las cosas. Es cierto que el arca era una imagen de la Iglesia, por el testimonio de Pedro, ( 1 Pedro 3:21); pero acomodar sus diversas partes a la Iglesia, de ninguna manera es adecuado, como demostraré nuevamente , en su lugar apropiado.

Genesis 6:5 — rebelado, que no sean rentables, es decir, ninguno que haga el bien, nadie, nadie; su garganta es un sepulcro abierto; no hay temor de Dios ante sus ojos "(Salmo 5:10) lamenta, verdaderamente, la impiedad de su propia época; sin embargo, Paul ( Romanos 3:12) no tiene escrúpulo para extenderlo a todos los hombres de todas las edades: y con justicia; porque no es una mera queja acerca de unos pocos hombres, sino una descripción de la mente humana cuando se la deja sola, desprovista del Espíritu de Dios.

Exodus 20:12 — primera tabla abarca un resumen de piedad; y ahora la Ley comenzará a mostrar cómo los hombres deberían vivir entre sí; de lo contrario, una Tabla hubiera sido suficiente, ni Dios habría dividido su Ley sin un propósito. Pero mientras que la piedad (3) y la justicia comprenden la regla perfecta para la dirección de nuestras vidas, era necesario distinguir estas dos partes, para que la gente pudiera entender el objeto de la Ley, de la cual hablaremos nuevamente más adelante. Éxodo 20:12 . Honra

Exodus 20:3 — Éxodo 20:3 No tendrás dioses ajenos delante de mí. En este mandamiento Dios ordena que solo Él sea adorado, y requiere una adoración libre de toda superstición. Porque aunque parezca una simple prohibición, debemos deducir una afirmación de lo negativo, como será

Isaiah 26:1 — prepared for enduring it, and might hope for better things. I do not think that it was composed solely that, when they had been delivered, they might give thanks to God, but that even during their captivity, though they were like dead men, (Ezekiel 37:1,) they might strengthen their hearts with this confidence, and might also train up their children in this expectation, and hand down these promises, as it were, to posterity. We have formerly (154) seen the reason why these and other promises were

Isaiah 26:1 — preparados para soportarla, y pudieran esperar por cosas mejores No creo que se haya compuesto únicamente para que, cuando hayan sido entregados, puedan dar gracias a Dios, sino que incluso durante su cautiverio, aunque eran como hombres muertos, ( Ezequiel 37:1) podría fortalecer sus corazones con esta confianza, y también podría entrenar a sus hijos en esta expectativa y transmitir estas promesas, por así decirlo, a la posteridad. Anteriormente, (154) hemos visto la razón por la cual Isaías puso estas

Daniel 8:25 — severely the wickedness of his ancient people, it does not surprise us when we feel his present chastisements, as in these days the land is full of sinfulness, and we do not cease perpetually and purposely to provoke God’s wrath. (1 Thessalonians 3:3.) Lastly, to avoid the penalty due to our sins, let us consider the end of our calling, the subjection of our whole life to the cross. This is the warfare to which our heavenly Father destines us. As this is our lot, we ought to look into this mirror,

Daniel 8:25 — severamente la maldad de su pueblo antiguo, no nos sorprende cuando sentimos sus castigos actuales, ya que en estos días la tierra está llena de pecaminosidad, y no cesamos perpetua y deliberadamente para provocar la ira de Dios. ( 1 Tesalonicenses 3:3.) Finalmente, para evitar el castigo debido a nuestros pecados, consideremos el final de nuestro llamado, la sujeción de toda nuestra vida a la cruz. Esta es la guerra a la que nuestro Padre celestial nos destina. Como este es nuestro destino, debemos

Numbers 22:8 — suceder, sino solo de acuerdo con la medida de su revelación, aún así no les ocultó nada que les fuera rentable saber. De ahí la expresión de Amós, "Ciertamente el Señor Dios no hará nada, pero él revela su secreto a sus siervos los profetas". ( Amós 3:7.) En una palabra, eran los órganos del Espíritu Santo para todas las predicciones necesarias; y el crédito debido a sus profecías era de un carácter equitativo y constante, de modo que nunca hablaron de manera absurda o en vano. Además, estaban dotados

Micah 7:9 — tanto como pueden, y también blasfeman su nombre cuando los castiga: pero hasta ahora no son tocados con el verdadero sentimiento de penitencia, para aborrecerse a sí mismos. Judas reconoció que había pecado, y libremente hizo tal confesión ( Mateo 27:3). Caín trató de cubrir su pecado, pero el Señor sacó de él una confesión involuntaria, ( Génesis 4:13.) Todavía no se arrepintieron; no, dejaron de no contender con Dios; porque Caín se quejó de que su castigo era demasiado pesado para ser soportado;

Malachi 2:11 — Prophet now explains how the Jews departed from the covenant of their fathers, and he exaggerates their sin and says, that abomination was done in Israel; as though he had said, that this perfidy was abominable. Some render the verb, בגד, begad, (227) transgressed, and so it is often taken in Hebrew: but as in the last verse the Prophet had said, נבגד, nubegad, “Why do we deal perfidiously every one with his brother?” I doubt not but that it

John 1:1 — 1.In the beginning was the Speech. In this introduction he asserts the eternal Divinity of Christ, in order to inform us that he is the eternal God, who was manifested in the flesh, (1 Timothy 3:16.) The design is, to show it to have been necessary that the restoration of mankind should be accomplished by the Son of God, since by his power all things were created, since he alone breathes into all the creatures life and energy, so that they

Romans 8:3 — 3.For what was impossible for the law, etc. Now follows the polishing or the adorning of his proof, that the Lord has by his gratuitous mercy justified us in Christ; the very thing which it was impossible for the law to do. But as this is a very remarkable

Hebrews 1:3 — 3. Quién es el brillo de su gloria, etc. Estas cosas se dicen de Cristo en parte en cuanto a su esencia divina, y en parte como participante de nuestra carne. Cuando se le llama el brillo de su gloria y la impresión de su sustancia, se hace referencia

James 4:8 — addresses all those who were alienated from God and he does not refer to two sorts of men, but he calls the same sinners and double-minded Nor does he understand every kind of sinners, but the wicked and those of a corrupt life. It is said in John 9:3, “God does not hear sinners;” in the same sense a woman is called a sinner by Luke. (Luke 7:39.) It is said by the same and the other evangelists, “He drinketh and eateth with sinners.” He, therefore, does not smite all indiscriminately

1 Peter 1:18 — of our salvation, but also the cause of our calling. Moreover, Peter warns us to beware lest our unbelief should render this price void or of no effect. As Paul boasts that he worshipped God with a pure conscience from his forefathers, (2 Timothy 1:3,) and as he also commends to Timothy for his imitation the piety of his grandmother Lois, and of his mother Eunice, (2 Timothy 1:5,) and as Christ also said of the Jews that they knew whom they worshipped (John 4:22,) it may seem strange that Peter

1 Peter 3:19 — Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. But if the word prison be preferred, it would not be unsuitable; for, as while they lived, the Law, according to Paul, (Galatians 3:23,) was a sort of prison in which they were kept; so after death they must have felt the same desire for Christ; for the spirit of liberty had not as yet been fully given. Hence this anxiety of expectation was to them a kind of prison.

2 Peter 1:16 — But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen. (156) The verb σοφίσω, once used by Paul in 2 Timothy 3:15, means “to make wise,” and in this sense it is used in the Sept.; and it may properly have a similar meaning here, “myths (or, fables) made wise,” or made to appear wise a trade still carried on in the world. The idea of craft

2 Peter 1:20 — the main three renderings of this passage: — l. “No Prophecy of Scripture is of a private impulse,” or invention; — 2. “No prophecy of Scripture is of self-interpretation,” that is, is its own interpreter; — 3. No prophecy of Scripture is of private interpretation, that is, is not to be interpreted according to the fancies of men, but according to the word of God and the guidance of his Spirit. Now which of these corresponds with the context? Clearly the