Bible Commentaries

Genesis 2:10 — 10.And a river went out Moses says that one river flowed to water the garden, which afterwards would divide itself into four heads. It is sufficiently agreed among all, that two of these heads are the Euphrates and the Tigris; for no one disputes that

Genesis 3:6 — bond, which may be received. But because Moses simply relates that he ate the fruit taken from the hands of his wife, the opinion has been commonly received, that he was rather captivated with her allurements than persuaded by Satan’s impostures. (168) For this purpose the declaration of Paul is adduced, ‘Adam was not deceived, but the woman.’ (1 Timothy 2:14.) But Paul in that place, as he is teaching that the origin of evil was from the woman, only speaks comparatively. Indeed,

Jeremiah 23:5 — cumplimiento de las promesas que se esperaban. Y era usual con todos los profetas, cada vez que le daban al pueblo la esperanza de salvación, adelantar la venida del Mesías, porque en él siempre han estado las promesas de Dios, sí, y amén. ( 2 Corintios 1:20.) Esto, de hecho, aparece ahora, bajo el Evangelio, más claro que antes; pero la fe de los Padres no podría haber sido completa si no dirigieran sus pensamientos al Mesías. Como, entonces, ni el amor de Dios podría haberse asegurado a los Padres,

Ezekiel 18:32 — his people deceitfully, or else that when alienated from him we can by our own movement repent, and return into the way. But the whole Scripture openly refutes this. It is not in vain that the saints so often pray that God would renew them; (Psalms 51:12, and very often elsewhere;) for it would be a feigned and a lying prayer, if newness of heart were not his gift. If any one requests of God what he is persuaded that he has already, and by his own inherent virtue, does he not trifle with God? But

Ezekiel 18:32 — pueblo engañosamente o que, cuando nos alejamos de él, podemos arrepentirnos y regresar al camino por nuestro propio movimiento. Pero toda la Escritura lo refuta abiertamente. No es en vano que los santos a menudo recen para que Dios los renueve; (Salmo 51:12, y muy a menudo en otros lugares;) porque sería una oración fingida y mentirosa, si la novedad de corazón no fuera su regalo. Si alguien le pide a Dios lo que está convencido de que ya tiene, y por su propia virtud inherente, ¿no juega con Dios?

Daniel 9:2 — us, although external rites are abolished. Two kinds of prayer, therefore, exist; one which we ought to practice daily, in the morning, evening, and if possible, every moment; for we see how constancy in prayer is commended to us in Scripture. (Luke 18:1; Romans 12:12; 1 Thessalonians 5:17.) The second kind is used, when God denounces his wrath against us, or we have need of his special aid, or seek anything unusual from him. This was Daniel’s method of praying when he put on sackcloth, and

Daniel 9:2 — externos. Existen dos tipos de oración, por lo tanto, existen; uno que deberíamos practicar diariamente, en la mañana, en la tarde y, si es posible, en cada momento; porque vemos cómo se nos recomienda la constancia en la oración en las Escrituras. ( Lucas 18:1; Romanos 12:12; 1 Tesalonicenses 5:17.) El segundo tipo se usa cuando Dios denuncia su ira contra nosotros, o tenemos necesidad de su especial ayuda, o buscar algo inusual de él. Este era el método de oración de Daniel cuando se vestía de cilicio

Jonah 1:16 — recayeron en sus propios errores; Sin embargo, no debe pasarse por alto que el Señor los obligó a albergar tal temor. Los hebreos, como ya se ha dicho, a veces toman el miedo en un sentido general, como significado de adoración. Se dice en 2 Reyes 17:32, de los nuevos habitantes de la tierra de Canaán, que habían sido retirados de Persia, que "temían a Dios", es decir, que imitaban el rito legal en los sacrificios mientras adoraban Dios. Pero hay una adición en este lugar, que muestra que el significado

Habakkuk 2:4 — desired. We now perceive that Paul wisely and suitably accommodates to his subject the Prophet’s words—that the just lives by faith; for there is no salvation for the soul except through God’s mercy. Quoting this place in Romans 1:17, he says that the righteousness of God is in the gospel revealed from faith to faith, and then adds, “As it is written, The just shall live by faith.” Paul very rightly connects these things together that righteousness is made known

Habakkuk 2:4 — indigno de ser muy deseado. Ahora percibimos que Pablo sabia y adecuadamente acomoda a su tema las palabras del Profeta, que el justo vive por fe; porque no hay salvación para el alma excepto por la misericordia de Dios. Citando este lugar en Romanos 1:17, dice que la justicia de Dios está en el evangelio revelado de fe en fe, y luego agrega: "Como está escrito, los justos vivirán por fe". Con mucha razón, Pablo conecta estas cosas para que la justicia se dé a conocer en el Evangelio, y que nos llega

Galatians 2:20 — to the law, live to God. Ingrafted into the death of Christ, we derive from it a secret energy, as the twig does from the root. Again, the handwriting of the law, “which was contrary to us, Christ has nailed to his cross.” (Colossians 2:14.) Being then crucified with him, we are freed from all the curse and guilt of the law. He who endeavors to set aside that deliverance makes void the cross of Christ. But let us remember, that we are delivered from the yoke of the law, only by becoming

Galatians 6:1 — 1.Brethren, if a man be overtaken in any fault (94) Ambition is a serious and alarming evil. But hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many instances from pride,

Colossians 1:23 — never afford even the slightest taste of true faith, which holds it as a settled point, that we must always be in doubt respecting the present state of grace, as well as respecting final perseverance. He afterwards takes notice also of a relationship (321) which subsists between faith and the gospel, when he says that the Colossians will be settled in the faith only in the event of their not falling back from the hope of the gospel; that is, the hope which shines forth upon us through means of the gospel,

1 Thessalonians 1:9 — He says that the report of their conversion had obtained great renown everywhere. What he mentions as to his entering in among them, refers to that power of the Spirit, by which God had signalized his gospel. (510) He says, however, that both things are freely reported among other nations, as things worthy of being made mention of. In the detail which follows, he shews, first, what the condition of mankind is, before the Lord enlightens them by the doctrine

2 Thessalonians 2:4 — translation (643) and from some Greek commentaries, that Paul’s words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written πᾶν τὸ, (everything,) some transcriber, or too daring reader, turned it into πάντα, (every one.) This difference, however, is not of so much importance as to the sense, for Paul undoubtedly means that Antichrist

1 Timothy 1:15 — 15It is a faithful saying After having defended his ministry from slander and unjust accusations, not satisfied with this, he turns to his own advantage what might have been brought against him by his adversaries as a reproach. He shews that it was profitable

Hebrews 11:17 — 17.By faith Abraham, etc. He proceeds with the history of Abraham, and relates the offering up of his son; and it was a singular instance of firmness, so that there is hardly another like it to be found. Hence for the sake of enhancing it, he adds, when

Hebrews 4:15 — 15.For we have not, etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does

1 Peter 2:6 — 6Wherefore also it is contained in Scripture; or, Wherefore also the Scripture contains (20) They who refer the verb “contain” (περιέχειν) to Christ, and render it “embrace,” because through him all these unite together, wholly depart from the meaning of the Apostle. No better is another exposition, that Christ excels others; for Peter simply intended

1 Peter 2:7 — to obviate the offense which the multitude of the ungodly creates, he immediately adds another clause respecting the unbelieving, that by rejecting Christ, they do not take away the honor granted him by the Father. For this purpose a verse in Psalms 118:22, is quoted, that the stone which the builders rejected, is become, nevertheless, the head of the corner. It hence follows, that Christ, though opposed by his enemies, yet continues in that dignity to which he has been appointed by the Father. But