Bible Commentaries

Genesis 18:15 — 15. Entonces Sarah negó. Otro pecado de Sarah fue que trató de ocultar y ocultar su risa con una falsedad. Sin embargo, esta excusa no surgió de la maldad obstinada, de acuerdo con la forma en que los hipócritas suelen arrebatarle los subterfugios, de

Genesis 21:1 — 1. Y el Señor visitó a Sara. En este capítulo no solo se relata el nacimiento de Isaac, sino que también, en su mismo nacimiento, Dios nos presenta una imagen viva de su Iglesia; Moisés también da un relato detallado de este asunto. Y primero, dice que

Exodus 10:1 — 1. Y el Señor dijo. Moisés pasa a otra plaga, por la cual Dios se vengó de la traición y la obstinación del rey malvado; a saber, que entregó los productos restantes del año, que había ahorrado, para ser comidos y devorados por las langostas. Y este

Exodus 8:1 — 1. Y el Señor habló. Nuevamente, como si el asunto recién hubiera comenzado, Dios exige a Faraón Su propio derecho peculiar, a saber, que Su pueblo le sirva, pero fuera de la tierra de Egipto, para que Su adoración sea separada y pura de toda contaminación,

Psalms 45:6 — it of God, thus: The throne of thy God But for this there is no foundation, and it only betrays their presumption in not hesitating to wrest the Scriptures so shamefully, that they may not be constrained to acknowledge the divinity of the Messiah. (158) The simple and natural sense is, that Solomon reigns not tyrannically, as the most of kings do, but by just and equal laws, and that, therefore, his throne shall be established for ever. Although he is called God, because God has imprinted some mark

Jeremiah 23:6 — of Christ, which he lived in this world, but that perpetuity of which Isaiah speaks, when in wonder he asks, “His age who shall declare?” (Isaiah 53:8;) for he died once, that he might live to God, according to what Paul says. (Romans 6:10.) It was then but a short beginning of life when Christ was manifested in the world, and held converse with men; but his life is to continue for ever. It is then the same thing as though the Prophet had said, that when Christ came and descended from

Zechariah 3:7 — the worship of God or pure doctrine. However this may be, none are lawful priests before God, except those who faithfully exercise their office and respond to the calling of God, as we shall hereafter see in the second chapter of Malachi Malachi 2:1. But I am not disposed to enlarge; it is enough to adduce what an explanation of the passage may require. In short, pastors divinely appointed are so to rule over the Church as not to exercise their own power, but to govern the Church according to what

Acts 17:11 — − 11.Did excel in nobility. Luke returneth again unto the men of Thessalonica. The remembrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not

Galatians 4:1 — 1.Now I say. Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concluding section, (ἐπεξεργασία,) in which

Colossians 2:17 — 17.Which are a shadow of things to come. The reason why he frees Christians from the observance of them is, that they were shadows at a time when Christ was still, in a manner, absent. For he contrasts shadows with revelation, and absence with manifestation.

Colossians 2:9 — wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good: He that hath the Son, hath the Father also. (1 John 2:23.) For those who possess Christ have God truly present, and enjoy Him wholly. (365) “Toutes leurs inuentions;” — “All their inventions.” (366) “Ce que Christ a commencé seulement;” —

1 Thessalonians 2:16 — 16Who hinder us from speaking to the Gentiles. It is not without good reason that, as has been observed, he enters so much into detail in exposing the malice of the Jews. (546) For as they furiously opposed the Gospel everywhere, there arose from this

Hebrews 1:8 — — Ed. (24) The Hebrew will admit of no other construction than that given in our version and by Calvin. The Greek version, the Sept., which the Apostle adopts, seems at first view to be different, as “God” is in the nominative case, ὁ Θεὸς; but the Sept. used in commonly instead of the vocative case. We meet with two instances in the seventh Psalm, Psalms 7:1, and in connection with “Lord,” κύριε in the vocative

Hebrews 10:10 — 10.By the which will, etc. After having accommodated to his subject David’s testimony, he now takes the occasion to turn some of the words to his own purpose, but more for the sake of ornament than of explanation. David professed, not so much in

Hebrews 12:15 — 15.Looking diligently, or, taking care, or, attentively providing, etc. (256) By these words he intimates that it is easy to fall away from the grace of God; for it is not without reason that attention is required, because as soon as Satan sees us secure

Hebrews 13:15 — 15.By him, therefore, let us offer the sacrifice of praise to God, etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for

Hebrews 2:8 — but to mankind all things are not made subject; then he does not speak of any individual man.” But this reasoning cannot stand, for the minor proposition is true also of Christ; for all things are not as yet made subject to him, as Paul shows in 1 Corinthians 15:28. There is therefore another sentence; for after having laid down this truth, that Christ has universal dominion over all creatures, he adds, as an objection, “But all things do not as yet obey the authority of Christ.”

2 Peter 1:1 — 1.Simon Peter. Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God’s hand. Why he

2 Peter 1:14 — 14I must put off this my tabernacle. Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice;

1 John 3:5 — another; for it is the office of Christ to take away sins, and for this end was he sent by the Father; and it is by faith we partake of Christ’s virtue. Then he who believes in Christ is necessarily cleansed from his sins. But it is said in John 1:29, that Christ takes away sins, because he atoned for them by the sacrifice of his death, that they may not be imputed to us before God: John means in this place that Christ really, and, so to speak, actually takes away sins, because through him our