Bible Commentaries

Genesis 1:1 — en su comienzo, tal como se ve ahora, sino que fue creado como un caos vacío de cielo y tierra. Por lo tanto, su lenguaje puede explicarse de la siguiente manera. Cuando Dios creó el cielo y la tierra al principio, la tierra estaba vacía y desolada. (35) Además, enseña con la palabra "creado" que lo que antes no existía ahora había sido hecho; ya que no ha utilizado el término יצר (yatsar), que significa formar o dar forma, sino ברא (bara), que significa crear. (36) Por lo tanto, su significado es

Genesis 3:23 — 23. Por lo tanto, el Señor Dios lo envió (217) Aquí Moisés procesa en parte lo que él había dicho sobre el castigo infligido al hombre, y en parte celebra la bondad de Dios, con lo cual se mitigaba el rigor de su juicio. Dios misericordiosamente suaviza

Psalms 40:7 — had been abolished, he adds at the same time that a body had been prepared for Christ, that by the offering up of it he might fulfill the will of God. (89) This is the literal rendering of the Hebrew, and means, As dear to me as life itself; (John 6:38; Job 38:36.) (90) Anciently, books did not consist, like ours, of a number of distinct leaves bound together, but were composed of sheets of parchment joined to each other, and rolled up for preservation upon wooden rollers, as our charts of geography

Ezekiel 16:63 — Entonces, ¿qué prescribe el Espíritu Santo aquí para que no se abra la boca? como también dice Paul, adoptando su forma de hablar de este y otros pasajes similares. A menudo se dice en los Profetas: Que toda la carne se calle ante Dios ( Zacarías 2:13), pero aquí el Profeta habla especialmente de la vergüenza por la cual los hijos de Dios yacen tan confundidos que están completamente en silencio. Pablo también dice que toda boca puede estar cerrada y toda carne humillada ante Dios. ( Romanos 3:19.)

Malachi 3:17 — constitute. The following version of Newcome is no doubt the correct one — They shall be unto me, saith Jehovah of hosts, In the day which I shall appoint, a peculiar treasure. The “day” is again mentioned in the next chapter, verse 3, and the same words come after it, which ought to be rendered in the same way. Henderson ’s version is materially the same. The word rendered “jewels” in our version, is everywhere also rendered a peculiar treasure, or a special property.

Matthew 1:22 — profeta allí dice que, instruido por una visión, "fue a la profetisa; y ella concibió y dio a luz un hijo ", y que el niño a quien dio a luz fue nombrado por orden divina," Maher-shalal-hash-baz "," Acelerando el botín, apresure a la presa "( Isaías 8:3.) Todo lo que allí se describe es acercarse a la guerra, acompañado de una desolación temerosa; lo que pone de manifiesto que los sujetos son totalmente diferentes. Ahora, por lo tanto, investiguemos el verdadero significado de este pasaje. La ciudad

Romans 8:3 — 3. Por lo que era imposible para la ley, etc. Ahora sigue el pulido o el adorno de su prueba, que el Señor nos justificó por su misericordia gratuita. Cristo; lo que era imposible para la ley hacer. Pero como esta es una oración muy notable, examinemos

2 Corinthians 3:17 — man, endowed with intelligence and perception, fit for all vital functions. (412) Let the soul be removed from the body, and there will remain nothing but a useless carcase, totally devoid of feeling. The passage is deserving of particular notice, (413) as teaching us, in what way we are to reconcile those encomiums which David pronounces upon the law — (Psalms 19:7) — “the law of the Lord converteth souls, enlighteneth the eyes, imparteth wisdom to babes,” and passages of

Philippians 3:5 — on the eighth day It is literally— “The circumcision of the eighth day.” There is no difference, however, in the sense, for the meaning is, that he was circumcised in the proper manner, and according to the appointment of the law (173). Now this customary circumcision was reckoned of superior value; and, besides, it was a token of the race to which he belonged; on which he touches immediately afterwards. For the case was not the same as to foreigners, for after they had become proselytes

1 Timothy 1:5 — greatly differ from each other. Both proceed from faith; for, as to a pure heart, it is said that “God purifieth hearts by faith.” (Acts 15:9.) As to a good conscience, Peter declares that it is founded on the resurrection of Christ. (1 Peter 3:21.) From this passage we also learn that there is no true love where there is not fear of God and uprightness of conscience. Nor is it unworthy of observation that to each of them he adds an epithet; (11) for, as nothing is more common, so nothing

1 Timothy 5:21 — the world. Now, if we see the grace of God displayed even to angels, what shall become of us? For all mankind were lost and ruined in Adam, and we are an accursed, and, as the Scripture tells us, are born “children of wrath.” (Ephesians 2:3.) What must we become if God do not choose us by pure goodness, since from our mother’s womb (Psalms 51:5) we are corrupted, and are alienated from him? This gracious election must prevail, in order to separate us from the reprobate, who remain

1 Timothy 6:12 — their course; as if he had said, that “nothing has been done, (127) till we have obtained the life to come, to which God invites us.” In like manner, he affirms that he strives to make progress, because he has not yet laid hold. (Philippians 3:12.) To which also thou, hast been called Because men would run at random, and to no purpose, if they had not God as the director of their course, for the purpose of promoting their cheerful activity, he mentions also the calling; for there is nothing

1 Timothy 6:16 — the light of God is unapproachable, if any one endeavor to approach to it in his own strength; for, if God did not open up the entrance to us by his grace, the prophet would not say: “They who draw near to him are enlightened.” (Psalms 34:5.) Yet it is true that, while we are surrounded by this mortal flesh, we never penetrate so far into the deepest secrets of God as to have nothing hidden from us; for “we know in part, and we see as by a mirror, and in a riddle.”(1 Corinthians

1 Timothy 6:17 — Hence also we conclude, that we are forbidden to trust in riches, not only because they belong to the use of mortal life, but likewise because they are nothing but smoke; for we are fed, not by bread only, but by the blessing of God. (Deuteronomy 8:3.) (133) When he saysπλουσίως εἰς ἀπόλαυσιν, abundantly for enjoyment, he describes how kind God is to us, and even to all

Titus 2:11 — all pastors ought to be employed; for when they shall unceasingly illustrate that wisdom which God hath declared to us in the person of his Son, it is certain that the time will not be lost. And this is what Paul says in another passage, (Ephesians 3:18,) that it is the height, and depth, and length, and breadth, and thickness of all knowledge. When we shall have extended our views to explore as far as possible — when we shall descend into the depth to search out all that is concealed from

Hebrews 13:9 — spiritual worship of God and regeneration. In saying that the heart may be established, he alludes to the word, carried about, as though he had said, “It is the spiritual grace of God, and not the observance of meats, that will really establish us. (283) Which have not profited them that have been occupied therein. It is uncertain to whom he here refers; for the fathers who lived under the Law had no doubt a useful training, and a part of it was the distinction as to meats. It seems then that this

Hebrews 5:12 — duty of every one to impart the knowledge he has to his brethren; so that no one is to retain what he knows to himself, but to communicate it to the edification of others. (92) Such as have need of milk. Paul uses the same metaphor in 1 Corinthians 3:2; and he reproaches the Corinthians with the same fault with what is mentioned here, at least with one that is very similar; for he says, that they were carnal and could not bear solid food. Milk then means an elementary doctrine suitable to the ignorant.

1 Peter 2:24 — by whose stripes ye were healed, may be also applied to the subject in hand, that is, that it behoves us to bear on our shoulders the sins of others, not indeed to expiate for them, but only to bear them as a burden laid on us. Being dead to sins (34) He had before pointed out another end, even an example of patience; but here, as it has been stated, it is made more manifest, that we are to live a holy and righteous life. The Scripture sometimes mentions both, that is, that the Lord tries us with

2 Peter 2:1 — let this likeness be always borne in mind, that the trial of our faith is to be similar to that of the fathers, and for the same reason — that in this way it may be made evident, whether we really love God, as we find it written in Deuteronomy 13:3. But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, that our faith ought by no means to be shaken on account of discords and sects,

1 John 5:8 — came with water and blood, the meaning is, that he came, having water and blood; the proposition διὰ has sometimes this meaning, and it is changed in the second clause into ἐν. We meet with similar instances in 2 Corinthians 3:11, and in 2 Corinthians 4:11. See Romans 2:27 According to this construction, the explanation of Calvin is alone the right one, that the water means cleansing, and the blood expiation, the terms being borrowed from the rites of the law; and a reference