Bible Commentaries

Genesis 8:22 — mundo vuelve a ser completamente restaurado. La confusión y el desorden que habían invadido la tierra eran tan grandes que había necesidad de una renovación. Por esta razón, Pedro habla del mundo antiguo como si hubiera perecido en el diluvio ( 2 Pedro 3:6.) Además, el diluvio había interrumpido el orden de la naturaleza. Las revoluciones del sol y de la luna se habían detenido: no había distinción entre invierno y verano. Por lo tanto, el Señor declara aquí que es su voluntad que todas las cosas recuperen

Exodus 31:18 — figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms, “He spake, and all things were made; he commanded, and they were created.” (Psalms 33:9.) Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews

Psalms 78:53 — 53.And he conducted them in safety, and they were not afraid. This does not imply that they relied on God confidently, and with tranquil minds, but that, having God for their guide and the guardian of their welfare, they had no just cause to be afraid.

Leviticus 16:7 — after Christ had been offered for sin, and had borne the curse of men, He still remained alive. I embrace, however, what is more simple and certain, and am satisfied with that; i.e., that the goat which departed alive and free, was an atonement, (243) that by its departure and flight the people might be assured that their sins were put away and vanished. This was the only expiatory sacrifice in the Law without blood; nor does this contradict the statement of the Apostle, for since two goats were

Isaiah 44:20 — “to be fed with wind.” (Hosea 12:1.) Both expressions are used, as on the other hand, “Thou shalt feed on truth,” is put for “Thou shalt be fed with truth,” that is, “Thou shalt be satisfied.” (Psalms 37:3.) Others interpret that passage, “Thou shalt administer spiritual provision,” and others, “Thou shalt feed faithfully;” but I choose rather to adopt the former interpretation. (185) But here he means that men are haughty and

Isaiah 45:2 — 2.and 3.I will go before thee. These two verses contain nothing new; but, in general, he shews that Cyrus will gain an easy and rapid victory, because he will have the Lord for the leader of his expedition. Accordingly he promises that all crooked paths shall

Isaiah 53:6 — always leads us astray; for, if we could by natural instinct or by our own wisdom, bring ourselves back into the path, or guard ourselves against going astray, Christ would not be needed by us. Thus, in ourselves we all are undone unless Christ (John 8:36) sets us free; and the more we rely on our wisdom or industry, the more dreadfully and the more speedily do we draw down destruction on ourselves. And so the Prophet shows what we are before we are regenerated by Christ; for all are involved in the

Jeremiah 31:37 — right to complain, that they had been deceived. For we know, that though a condition was added to the covenant, yet it was not founded on the integrity of men; and hence it is said, that God is not a liar, though all the Jews were perfidious. (Romans 3:3) Then the Prophet teaches us here, that though God had severely punished the sins of the people, and had resolved to punish them in future, even so as to destroy their city, there would yet be a place for mercy after the people had been chastised.

Jeremiah 48:1 — inheritance. Woe, he says, on Nebo; (2) which was a city in the land of Moab; because laid waste, ashamed, taken is Kiriathaim He names here, as we see, some cities, and he will name more as he proceeds. Ashamed then and taken is Kiriathaim; and Misgab (3) is ashamed and torn, or broken in mind. It follows, — (1) All the versions, except the Syriac, which Calvin has followed, have “to Moab,” and connect the words with the following, that is, “Jehovah says thus to Moab.”

Ezekiel 3:14 — object of this remarkable government of the Spirit was, that the Israelites, if only awake and attentive to the miracle, might know the Prophet to be in some manner renovated. But what follows seems opposed to the former sentence; for he says (Ezekiel 3:3) the volume was sweet as honey, but now that he departed in the bitterness of his spirit;. but as I briefly explained yesterday, this is easily reconciled; for the Prophet was not deprived of all sensation. Although he was entirely consecrated to

Matthew 27:52 — Church should be gathered to its Head, he exhibited in a few persons an instance of the new life which all ought to expect. For we know that Christ was received into heaven on the condition that the life of his members should still be hid, (Colossians 3:3,) until it should be manifested by his coming. But in order that the minds of believers might be more quickly raised to hope, it was advantageous that the resurrection, which was to be common to all of them, should be tasted by a few. Another and

Matthew 3:9 — Matthew 3:9.And think not to say within yourselves. Luke 3:8.And begin not to say within yourselves. As the import of both phrases is undoubtedly the same, it is easy to ascertain what John meant. Till hypocrites are hard pressed, they either sleep in their sins,

Luke 24:45 — in our own abilities, and seek light from heaven; and, abandoning the foolish opinion of free-will, must give ourselves up to be governed by God. Nor is it without reason that Paul bids men become fools, that they may be wise to God, (1 Corinthians 3:18;) for no darkness is more dangerous for quenching the light of the Spirit than reliance on our own sagacity. That they might understand the Scriptures. Let the reader next observe, that the disciples had not the eyes of their mind opened, so as

John 1:26 — the deaf; for, when he sends them to Christ, and declares that Christ is present, this is a clear proof not only that he was divinely appointed to be a minister of Christ, but that he is the true Elijah, who is sent to testify that the time is come (36) for the renovation of the Church. There is a contrast here which is not fully stated; for the spiritual baptism of Christ is not expressly contrasted with the external baptism of John, but that latter clause about the baptism of the Spirit might easily

John 5:24 — уместно говорит, что переход от смерти уже совершился, поелику семя жизни в сынах Божиих нетленно. Посему с момента призвания они в надежде уже восседают со Христом в небесной славе, и царство Божие прочно утвердилось в их душах (Luke 17:21; Colossians 3:3). Из-за того, что их жизнь остается сокрытой, они не перестают обладать ею по вере. Из-за того, что их отовсюду теснит смерть, они не теряют уверенности. Ведь они знают, что находятся в полной безопасности под защитой Христа. Между тем, будем помнить:

Acts 9:31 — 31.Then the Churches. Luke’s meaning is, that the enemies of the gospel were greatly provoked by Paul’s presence. For why was there such peace made suddenly by his departure, save only because the very sight of him did provoke the fury of

Romans 3:22 — “Εχετε πίστιν Θεοῦ — Have faith in (of) God,” Mark 11:22; “Εν πίστει ζῶ τὟ τοῦ υἱοῦ τοῦ Θεοῦ — I live by the faith of the Son of God;” [Galatians 2:20;] it should be in our language, “I live by faith in the Son of God.” This genitive case of

Hebrews 11:1 — deriva de la Vulgata: aunque su significado etimológico corresponde con el original, su significado recibido es bastante diferente. La palabra original aparece cinco veces en el Nuevo Testamento y se traduce como "confianza" en 2 Corintios 9:4; Hebreos 3:14, - "persona" en Hebreos 1:3, - y aquí "sustancia"; pero ¿por qué no su significado más literal, "fundamento"? Las cosas "esperadas" incluyen las promesas; pero las cosas "no vistas", todo lo que se revela sobre lo que es pasado y lo que está por

James 2:12 — declaration might have smitten them with immoderate terror, to correct or mitigate what they might have thought severe, he adds, the law of liberty. For we know what Paul says, “Whosoever are under the law are under a curse.”(Galatians 3:10.) Hence the judgment of the law in itself is condemnation to eternal death; but he means by the word liberty, that we are freed from the rigor of the law. This meaning is not altogether unsuitable, though if one examines more minutely what immediately

2 Peter 2:3 — 3.With feigned words. Peter endeavors by all means to render the faithful displeased with ungodly teachers, that they might resist them more resolutely and more constantly. It is especially an odious thing that we should be exposed to sale like vile slaves.