Bible Commentaries

Genesis 15:1 — CHAPTER XV God appears to Abram in a vision, and gives him great encouragement, 1. Abram's request and complaint, 2, 3. God promises him a son, 4; and an exceedingly numerous posterity, 5. Abram credits the promise, and his faith is counted unto him for righteousness, 6. Jehovah proclaims himself, and renews the promise of Canaan to his posterity, 7. Abram requires a sign of its fulfilment, 8.

Genesis 19:38 — considered,) was certainly a bad one. The Moabites soon fell from the faith of God, and became idolaters, the people of Chemosh, and of Baal-peor, Numbers 21:29; Numbers 25:1-3; and were enemies to the children of Abraham. See Numbers 22:1-6 c.; Judges 3:14, c. And the Ammonites, who dwelt near to the Moabites, united with them in idolatry, and were also enemies to Israel. See Judges 11:4; Judges 11:24; Deuteronomy 23:3-4. As both these people made afterwards a considerable figure in the sacred history,

Genesis 3:7 — of the field, endued with the gift of speech and reason, and consequently one in which he could best conceal himself.3. As he knew that while they depended on God they could not be ruined, he therefore endeavoured to seduce them from this dependence.4. He does this by working on that propensity of the mind to desire an increase of knowledge, with which God, for the most gracious purposes, had endued it.5. In order to succeed, he insinuates that God, through motives of envy, had given the prohibition

Genesis 35:29 — world. Between many of the practices of Laban's family and those of the surrounding heathenish tribes, there might have been but little difference; and this was probably the reason why Dinah could so readily mix with the daughters of the land, Genesis 34:1, which led to the fatal consequences already reviewed. Sin is like the letting out of water - when once a breach is made in the dyke, the stream becomes determined to a wrong course, and its progress is soon irresistible. Had not Jacob put away these

Exodus 12:27 — paschal lamb ceased to be offered by the Jews throughout the world, though they continue to hold the anniversary of the passover, but without any sacrifice, notwithstanding their deep-rooted, inveterate antipathy against the author and grace of the Gospel.4. That the sacrament of the Lord's Supper was instituted to keep this true paschal sacrifice in commemoration, and that this has been religiously observed by the whole Christian world (one very small class of Christians excepted) from the foundation

1 Kings 19:21 — prevent their sons from embracing a call to preach Jesus to their perishing countrymen, or to the heathen, because they see that the life of a true evangelist is a life of comparative poverty, and they had rather he should gain money than save souls.4. The cloak, we have already observed, was the prophet's peculiar habit; it was probably in imitation of this that the Greek philosophers wore a sort of mantle, that distinguished them from the common people; and by which they were at once as easily

Job 1:22 — Leviticus 9:22: "And Aaron lifted up his hands towards the people, and blessed them, and came down from offering the burnt-offering."This sort of offering, we are told above, Job offered continually; and this also was according to the law, Exodus 29:42: "This shall be a continual burnt-offering throughout your generations." See also Numbers 28:3; Numbers 28:6; Numbers 28:10; Numbers 28:15; Numbers 28:24; Numbers 28:31.This custom was observed after the captivity, Ezra 3:5: "They offered the continual

Psalms 148:14 — Verse Psalms 148:14. He also exalteth the horn — Raises to power and authority his people.The praise — Jehovah is the subject of the praise of all his saints.A people near unto him. — The only people who know him, and make their approaches unto him

Psalms 148:14 — Versículo Salmo 148:14 . También exalta el cuerno. Eleva al poder y autoridad a su pueblo . La alabanza.  Jehová es el tema de la alabanza de todos sus santos . Un pueblo cercano a él. El único pueblo que lo conoce y se acerca a él con los sacrificios y las ofrendas

Psalms 72:20 — por los siglos de los siglos . Las partes de este Salmo son las siguientes, a saber: I. La petición, Salmo 72:1 . II. La declaración general de las cualidades de este reino, Salmo 72:2 . III. El desarrollo particular de estos en sus efectos, Salmo 72:4 . IV. La doxología, Salmo 72:18 . I. David, enseñado por la experiencia de lo difícil que es gobernar bien un reino, ruega a Dios que ayude a su hijo Salomón, a quien, estando cerca de la muerte, debía dejar su corona y su cetro. 1. "Da al rey tus juicios,

Matthew 5:18 — which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," 2 Corinthians 4:18. And the WORD of the Lord endureth for ever.One jot or one tittle — One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed;

Matthew 6:13 — which he only permits or suffers to be done.The process of temptation is often as follows:1st. A simple evil thought.2ndly. A strong imagination, or impression made on the imagination, by the thing to which we are tempted.3dly. Delight in viewing it.4thly. Consent of the will to perform it. Thus lust is conceived, sin is finished, and death brought forth. James 1:15.See also on Matthew 4:1. A man may be tempted without entering into the temptation: entering into it implies giving way, closing in

Deuteronomy 6:25 — blessed, how ennobling, how glorious it is. Whet these things on their hearts till the keenest edge is raised on the strongest desire, till they can say, "Whom have I in heaven but thee? and there is none upon earth I desire besides thee!"Deuteronomy 4:9, and "Genesis 18:32", and Genesis 18:32- : at the end.2. Without offence to any, I hope, a few words more may be said on the nature of an oath, in addition to the note, Deuteronomy 6:13. The matter is important, and perhaps not well understood by

Mark 12:41 — Verse Mark 12:41. Cast money into the treasury — It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among

Mark 12:41 — Verso Marco 12:41.Echar dinero en el tesoro... Es digno de observarse que el dinero echado en el tesoro, incluso por los ricos, es llamado por el evangelista χαλκον, dinero de bronce, probablemente esa especie de pequeña moneda de bronce que se llamaba פרוטה prutah

Romans 7:7 — dexterously avoiding, as much as possible, the giving offence to the Jews: and this is particularly evident in his use of the word I in this place. In the beginning of the chapter, where he mentions their knowledge of the law, he says YE; in Romans 7:4 the 4th verse he joins himself with them, and says we; but here, and so to the end of the chapter, where he represents the power of sin and the inability of the law to subdue it, he appears to leave them out, and speaks altogether in the first person,

2 Corinthians 3:18 — bondage to fear, Romans 8:15. Whilst we have given to us the spirit of power, and love, and of a sound mind, 2 Timothy 1:7; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, Hebrews 12:18-24.2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel,

Philippians overview — account, Acts 16:9, etc.The Philippians were greatly attached to their apostle, and testified their affection by sending him supplies, even when he was laboring for other Churches; and they appear to have been the only Church that did so. See Philippians 4:15, Philippians 4:16.There is not much controversy concerning the date of this epistle; it was probably written in the end of a.d. 62, and about a year after that to the Ephesians. Dr. Paley conjectures the date by various intimations in the epistle

1 Timothy 5:23 — rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Leviticus 10:9; Ezekiel 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. PLATO, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ου νομοθετησομεν, πρωτον μεν, τους παιδας

1 Samuel 6:19 — congregation FIFTY THOUSAND men."3. The SEPTUAGINT follow the Hebrew text: Και επαταξεν εν αυτοις ἑβδομηκοντα ανδρας, και πεντηκοντα χιλιαδας ανδρων; "And he smote of them SEVENTY men; and FIFTY THOUSAND men." εκτουλαου, of the people, is added by some copies.4. The SYRIAC has forty-five thousand less! It is as follows: [-----Syriac-----] wamacho Morio beamo chamesho alapin weshabein gabrin; "And the Lord smote among the people FIVE thousand and SEVENTY men."5. The ARABIC is nearly similar: "And the LORD smote