Bible Commentaries

Exodus 33:19 — but the expression beauty (pulchritudinis, vel decoris) is more suitable, in which sense we find it used more than once. Hence that which is pleasing and delectable is said to be good to be looked upon. “To call in the name of the Lord,” (371) I understand thus, to declare in a clear and loud voice what it is useful for us to know respecting God Himself. It had been said before to Moses, “I am the God of Abraham, of Isaac, and of Jacob, — but by my name, — was I not known

Exodus 34:29 — not seen the rays from a distance, but when they were in the act of receiving him, and he, on his part, delivering to them the commands of God. Therefore, what follows soon afterwards, that, when he had done speaking, he covered his face with a vail, (389) I refer to his first address, which He was obliged to break off on account of the departure or flight of the people, so that the meaning is, when He knew the cause of their alarm, He left off speaking, and covered his face with a vail; for he could

Psalms 119:176 — for the same time is undoubtedly referred to in both clauses. Again it is easy to gather, that the two clauses of this verse ought to be connected together by although, or notwithstanding, or some other such particle, as the Latins call adversative, (39) as if the Prophet had said, Although I have wandered about like a lost sheep, yet I have not forgotten the law of God. His meaning, I conceive, is, that he wandered, because, being chased by the force and violence of his enemies, he transported himself

Psalms 80:17 — as their king. Such being the ease, why then, it may be said, is the king of Israel prayed for in this manner? For removing this difficulty, let it be observed, that although that kingdom had an untoward commencement, and God, as is stated in Hosea 13:11, gave them a king in his anger, yet he was afterwards pleased to tolerate its continuance; and the anointing of Jeroboam testified that he had ratified what had been unadvisedly and wickedly done by the tumult and rebellion of the people. The nation

Isaiah 22:3 — 3.All thy rulers are fled together. This verse has been interpreted in various ways. The fact is abundantly plain, but there is some difficulty about the words. As מ (mem) signifies before and more than, some explain מרחוק

Jeremiah 1:5 — real, but intimated that he was appointed a Prophet before he was born. It however seems strange that he was given a Prophet to the nations God designed him to be the minister of his Church; for he neither went to the Ninevites, as Jonah did, (Jonah 3:3,) nor traveled into other countries, but spent his labors only among the tribe of Judah; why then is it said that he was given as a Prophet to the nations ? To this I answer, that though God appointed him especially for his Church, yet his teaching

Jeremiah 5:12 — (142) According to all the instances in which the verb occurs, followed by ב, its meaning is what Calvin states, though not so rendered uniformly in our version. The verb, followed by ב, occurs elsewhere five times, — Leviticus, 6:2, 3; Joshua 24:27; Job 8:18; Isaiah 59:13; Hosea 9:2. In Leviticus 6:3, וכחש בה, ought to be rendered, “and denieth it;” and so the verb ought to be, rendered in the previous verse, “and deny to

Jonah 3:5 — el mero conocimiento de que eran culpables ante Dios: esto ciertamente debe entenderse. Pero hablaremos más sobre el tema en nuestra próxima conferencia. Entre otros pasajes, el verbo en su forma Hiphil es seguido por ב, en Génesis 15:6, Éxodo 14:31, Números 20:12, 2 Reyes 17:14, Proverbios 26:25, Jeremias 12:6; - y ל en Éxodo 4:1, Deuteronomio 9:23, 1 Reyes 10:7, Salmo 106:24, Isaías 43:10, Jeremias 40:14 La Septuaginta hace creer en Dios por επίστευσαν τω θεω: también lo hace Pablo en

Zechariah 9:14 — to me to allude to those miracles by which God showed to the Jews in a terrific manner his power on Mount Sinai, for the desert of Teman and Mount Paran were in that vicinity. We have seen a similar passage in the third chapter of Habakkuk Habakkuk 3:1, “God,” he said, “shall come from Teman, the Holy One from Mount Paran.” The Prophet’s object was to encourage the Jews to entertain hope; for God, who had long concealed himself and refrained from helping them, would

Matthew 3:11 — signo muerto, y no tuvo eficacia alguna. En tercer lugar, se deduciría que no tenemos el mismo bautismo con Cristo: porque es suficientemente evidente que la comunión, que él condesciende a mantener con nosotros, fue ratificada por esta promesa, (283 ) cuando consagró el bautismo en su propio cuerpo. Por lo tanto, debemos sostener lo que ya he dicho, que Juan simplemente distingue, en este pasaje, entre él y los otros ministros del bautismo, por un lado, y el poder de Cristo, por el otro, y mantiene

Matthew 5:21 — 21.You have heard that it was said. This sentence, and those which immediately follow, are connected with what we have just considered: for our Lord explains more fully, by minute instances, by what tortuous methods (396) the Pharisees debase the law, so that their righteousness is mere filth. It is a mistake, however, to suppose that this is an ἐπανόρθωσις , or correction (397) of the Law, and that Christ

Deuteronomy 32:36 — 36. Porque el Señor juzgará a su pueblo. Algunos conectan esta oración con lo que la precede y, por lo tanto, toman la palabra juez para castigar, y el Apóstol en la Epístola a los Hebreos, parece apoyar su opinión, en la medida en que demuestra con

John 17:3 — 3.And this is eternal life He now describes the manner of bestowing life, namely, when he enlightens the elect in the true knowledge of God; for he does not now speak of the enjoyment oflife which we hope for, but only of the manner in which men obtain

John 17:3 — 3. Y esta es la vida eterna Él ahora describe la manera de otorgar vida, es decir, cuando ilumina a los elegidos en el verdadero conocimiento de Dios; porque ahora no habla del disfrute de la vida que esperamos, sino solo de la forma en que los hombres

John 5:24 — from death to life; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek word μεταβέβηκε (hath passed) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life; for the incorruptible seed of life (1 Peter 1:23) resides in the children of God, and they already

John 5:24 — tomado más libertad de la que debería haber tomado; porque la palabra griega μεταβέβηκε (ha pasado) no tiene ambigüedad alguna. No es incorrecto decir que ya hemos pasado de la muerte a la vida; porque la semilla incorruptible de la vida ( 1 Pedro 1:23) reside en los hijos de Dios, y ellos ya se sientan en la gloria celestial con Cristo por la esperanza, ( Colosenses 3:3) y tienen el reino de Dios ya establecido dentro de ellos, ( Lucas 17:21.) Porque aunque su vida esté oculta, no por eso dejan de

Acts 3:25 — mercy of God preached unto us generally, unless we also know that the same is offered unto us by the certain ordinance of God. For this cause is it that Paul standeth so much upon the avouching of the calling of the Gentiles, (Romans 15:18; Ephesians 3:3;) because, if any man should think that the gospel came unto him by chance, when as it was scattered here and there, faith should quail; (197) yea, there should be a doubtful opinion instead of faith. Therefore, to the end we may steadfastly believe

Romans 9:3 — 3.For I could wish, etc. He could not have expressed a greater ardour of love than by what he testifies here; for that is surely perfect love which refuses not to die for the salvation of a friend. But there is another word added, anathema , which proves

1 Corinthians 6:11 — manera. Entonces, también en el tercer capítulo, presenta como aplicables a los hijos de Adán universalmente esas declaraciones: su garganta es un sepulcro abierto: sus pies son rápidos para derramar sangre: su lengua es engañosa o venenosa ( Romanos 3:13) - no que todos sean sanguinarios y crueles, o que todos sean traicioneros o rebeldes; pero que, antes de que Dios nos formara de nuevo, uno está inclinado a la crueldad, otro a la traición, otro a la impureza, otro al engaño; para que no haya nadie

1 Peter overview — teachableness. At length, after a short exhortation, he closes the Epistle with a prayer. As to the place from which he wrote, all do not agree. There is, however, no reason that I see why we should doubt that he was then at Babylon, as he expressly declares. (3) But as the persuasion had prevailed, that he had moved from Antioch to Rome, and that he died at Rome, the ancients, led by this sole argument, imagined that Rome is here allegorically called Babylon. But as without any probable conjecture they rashly