Bible Commentaries

Genesis 1:26 — creation is seen in this, that all other creatures are represented as the effect of God's word, but man is represented as the work of God, according to plan and consideration: Let US make MAN in our IMAGE, after our LIKENESS. See his Works, vol. i., p. 52, c. 3.And let them have dominion — Hence we see that the dominion was not the image. God created man capable of governing the world, and when fitted for the office, he fixed him in it. We see God's tender care and parental solicitude for the

Genesis 12:1 — CHAPTER XII God calls Abram to leave Haran and go into Canaan, 1; promises to bless him, and through him all the families of the earth, 2, 3. Abram, Sarai, Lot, and all their household, depart from Canaan, 4, 5; pass through Sichem, 6. God appears to him, and renews the promise, 7. His journey described, 8, 9. On account of a famine in the land he is obliged to go into Egypt, 10. Fearing lest, on account of the beauty of his wife, the Egyptians should kill

Genesis 14:24 — amounted to many thousands, yet they were numerous enough to subdue almost the whole land of Canaan; and consequently, humanly speaking, Abram must know that by numbers he could not prevail, and that in this case particularly the battle was the Lord's.5. While depending on the Divine blessing and succour he knew he must use the means he had in his power; he therefore divided his troops skilfully that he might attack the enemy at different points at the same time, and he chooses the night season to

Genesis 15:10 — Verse Genesis 15:10. Divided them in the midst — The ancient method of making covenants. as well as the original word, have been already alluded to, and in a general way explained. See Genesis 6:18. The word covenant from con, together, and venio, I come, signifies

Genesis 17:5 — Verse Genesis 17:5. Thy name shall be Abraham — Abram אברם literally signifies a high or exalted father. Ab-ra-ham אברהם differs from the preceding only in one letter; it has ה he before the last radical. Though this may appear very simple and easy, yet the true

Psalms 112:10 — atribuye a la misericordia y bondad de Dios. 4. Tiene entrañas de compasión, de las que muestra dos efectos: 1°. "El hombre bueno muestra favor"... Perdona fácilmente una lesión. 2°. Imagina que no nace para sí mismo, sino para hacer el bien a los demás. 5. "Dirigirá sus asuntos con discreción". Discernir entre la verdad y la falsedad. No aceptar personas, sino ser justo y recto en todas las cosas. 6. Es paciente y constante. Los problemas y los peligros pueden aumentar, pero en medio de todo mira al

Psalms 150:6 — Verse Psalms 150:6. Let every thing that hath breath — Either to make a vocal noise, or a sound by blowing into pipes, fifes, flutes, trumpets, c. Let all join together, and put forth all your strength and all your skill in sounding the praises of Jehovah and

Isaiah 18:1 — resided, an indignation of God's interposition in favour of Sion, 3, 4; and of his counsels in regard to the destruction of their common enemy, Sennacherib, whose vast army, just as he thought his projects ripe, and ready to be crowned with success, 5, should become a prey to the beasts of the field, and to the fowls of heaven, 6; and that Egypt should be grateful to God for the deliverance vouchsafed her, 7. This is one of the most obscure prophecies in tho whole Book of Isaiah. The subject of it,

Isaiah 21:1 — the city at the very season dedicated to pleasure and festivity, Isaiah 21:3-4. Then, in his own person, describes the situation of things there, the security of the Babylonians, and in the midst of their feasting the sudden alarm of war, Isaiah 21:5. The event is then declared in a very singular manner. God orders the prophet to set a watchman to look out, and to report what he sees; he sees two companies marching onward, representing by their appearance the two nations that were to execute God's

Isaiah 65:1 — here a vindication of God's dealings with the Jews, 1, 2. To this end the prophet points out their great hypocrisy, and gives a particular enumeration of their dreadful abominations, many of which were committed under the specious guise of sanctity, 3-5. For their horrid impieties, (recorded in writing before Jehovah,) the wrath of God shall certainly come upon them to the uttermost; a prediction which was exactly fulfilled in the first and second centuries in the reigns of the Roman emperors Vespasian,

Matthew 27:45 — Verse 45. There was darkness over all the land — I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used Matthew 24:30; Luke 4:25, and in other places. Several eminent critics are of this opinion:

Mark 11:13 — for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind.To the above may be added, Job 5:26: - Thou shalt come to thy grave in FULL AGE, like as a shock of corn cometh in his season; κατακαιρον, in the time in which it should be reaped.When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some

Romans 7:8 — the Abrahamic covenant of grace; and without the law that was given on Mount Sinai, the sting of death, which is sin, had not power to slay the sinner; for, from the time that Adam sinned, the law was not re-enacted till it was given by Moses, Romans 5:13. The Jew was then alive, because he was not under the law subjecting him to death for his transgressions; but when the commandment came, with the penalty of death annexed, sin revived, and the Jew died. Then the sting of death acquired life; and

1 Corinthians 12:8 — contained all the treasures of wisdom and knowledge, Colossians 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Matthew 23:34;) and they are said to teach this Gospel according to the wisdom given them, 2 Peter 3:15.2. By the doctrine of knowledge we may understand either a knowledge of the types, c., in the Old Testament or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, c., and especially

Ephesians 1:5 — Verse Ephesians 1:5. Having predestinated us — προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the

Hebrews 1:5 — Verse Hebrews 1:5. Thou art my Son, this day have I begotten thee — These words are quoted from Psalms 2:7, a psalm that seems to refer only to the Messiah; and they are quoted by St. Paul, Acts 13:33, as referring to the resurrection of Christ. And this application

Hebrews 1:8 — Verse Hebrews 1:8. Thy throne, O God, is for ever and ever — If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psalms 45:6; Psalms 45:7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, Thou art fairer than the children of men, the Targum says: "Thy beauty, מלכא משיחא malca Meshicha, O King

Hebrews 4:16 — Lamb of God which taketh away the sin of the world.3. That we must come up, προσερχωμεθα, to this throne; and this implies faith in the efficacy of the sacrifice.4. That we must call aloud on God for his mercy, if we expect him to run to our assistance.5. That we must feel our spiritual necessities, in order to our calling with fervency and earnestness.6. That calling thus we shall infallibly get what we want; for in Christ Jesus, as a sacrificial offering, God is ever well pleased; and he is also well

2 Peter 3:5 — Verse 5. For this they willingly are ignorant of — They shut their eyes against the light, and refuse all evidence; what does not answer their purpose they will not know. And the apostle refers to a fact that militates against their hypothesis, with which

1 John 1:1 — THE FIRST GENERAL EPISTLE OF JOHN. Chronological Notes relative to this Epistle. -Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern Writers, 5577. -Year of the Alexandrian era of the world, 5571. -Year of the Antiochian era of the world, 5561. -Year of the world, according to Archbishop Usher, 4073. -Year of the world, according to Eusebius, in his Chronicon, 4297. -Year of the minor Jewish