Bible Commentaries

Genesis 2:24 — exactly resembling themselves as they do each other.Our Lord quotes these words, Matthew 19:5, with some variation from this text: They TWAIN shall be one flesh. So in Mark 10:8. St. Paul quotes in the same way, 1 Corinthians 6:16, and in Ephesians 5:31. The Vulgate Latin, the Septuagint, the Syriac, the Arabic, and the Samaritan, all read the word TWO. That this is the genuine reading I have no doubt. The word שניהם sheneyhem, they two or both of them, was, I suppose, omitted at first from the Hebrew

Isaiah 21:1 — festival, 1-9. Short application of the prophecy to the Jews, partly in the person of God, and partly in his own, 10. Obscure prophecy respecting Dumah, 11, 12. Prophecy concerning the Arabians to be fulfilled in a very short time after its delivery, 13-17. The first ten verses of this chapter contain a prediction of the taking of Babylon by the Medes and Persians. It is a passage singular in its kind for its brevity and force, for the variety and rapidity of the movements, and for the strength and

Isaiah 66:1 — valued themselves much on their temple and pompous worship, that the Most High dwelleth not in temples made with hands; and that no outward rites of worship, while the worshippers are idolatrous and impure, can please him who looketh at the heart, 1-3. This leads to a threatening of vengeance for their guilt, alluding to their making void the law of God by their abominable traditions, their rejection of Christ, persecution of his followers, and consequent destruction by the Romans. But as the Jewish

Matthew 15:39 — Verse Matthew 15:39. He sent away the multitude — But not before he had instructed their souls, and fed and healed their bodies.The coasts of Magdala. — In the parallel place, Mark 8:10, this place is called Dalmanutha. Either Magdala was formed by a transposition

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: Beza defends this meaning of the word, and translates the Greek, super universam REGIONEM over the whole COUNTRY. Besides, it is evident that the evangelists speak of things

Matthew 3:7 — Verse Matthew 3:7. Pharisees — A very numerous sect among the Jews, who, in their origin, were, very probably, a pure and holy people. It is likely that they got the name of Pharisees, i.e. Separatists, (from פרש pharash, to separate,) from their separating themselves

Mark 15:17 — latter, it is rightly translated, of thorns; but the former would signify what we call bear's-foot, and the French, branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45, Geor. iv. 137. So does Pliny, sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22, p. 277, edit. Hard., says that it is laevis, smooth; and that it is one of those plants that are cultivated in gardens. I have somewhere read, but cannot at present

Luke 14:1 — humility by a parable, 7-11. The poor to be fed, and not the rich, 12-14. The parable of the great supper, 15-24. How men must become disciples of Christ, 25-27. The parable of the prudent builder, who estimates the cost before he commences his work, 28-30. And of the provident king, 31, 32. The use of these parables, 33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savour; 34, 35. NOTES ON CHAP. XIV.Verse Luke 14:1. Chief Pharisees —

Acts 17:23 — Verse Acts 17:23. Beheld your devotions — σεβασματα, The objects of your worship; the different images of their gods which they held in religious veneration, sacrificial instruments, altars, c., c.TO THE UNKNOWN GOD. — ΑΓΝΩΣΤΩ ΘΕΩ. That there was an altar

Romans 2:29 — same, both in the law and in the heart, when it has proceeded from the same Spirit.2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.4. His WORD is an infinite blessing; and he has given

Romans 3:1 — the law, 19, 20. God's MERCY in providing redemption for a lost world, by Jesus Christ, 21-26. This excludes boasting on the part both of Jew and Gentile; provides salvation through faith for both; and does not set aside, but establishes the law, 27-31. NOTES ON CHAP. III.Dr. Taylor observes:- "In the preceding chapter the apostle has carried his argument to the utmost length: what remains is to keep the Jew in temper, to fix his convictions, and to draw the grand conclusion."He has shown that the

2 Corinthians 5:2 — That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163.On the words, Exodus 24:18, Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was CLOTHED with the CLOUD. Sohar Levit.,

Philippians 4:23 — Verse Philippians 4:23. The grace of our Lord — The usual apostolical benediction, which has often occurred, and been more than once explained. See Clark on "Romans 1:7", and "Galatians 6:18". The word ημων, our, is omitted by many MSS. and several versions, which simply

Colossians 1:27 — an eternal union with himself. Should it be said that the preposition εν should be translated among, it amounts to the same; for Christ was among them, to enlighten, quicken, purify, and refine them, and this he could not do without dwelling in them.3. He preached this present and indwelling Christ as the hope of glory; for no man could rationally hope for glory who had not the pardon of his sins, and whose nature was not sanctified; and none could have pardon but through the blood of his cross;

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 of them is confirmed by the same apostle, Romans 1:4, as by his resurrection from the dead he was declared-manifestly proved, to be the Son of God with power; God having put forth

Hebrews 4:16 — let us consider: -1. That there is a throne of grace, i.e. a propitiatory, the place where God and man are to meet.2. That this propitiatory or mercy-seat is sprinkled with the atoning blood of that 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

Hebrews 6:1 — CHAPTER VI. We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, 1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Saviour, cannot be renewed again to repentance, 4-6. The double

James 4:17 — Providence is God's government of the world; he who properly trusts in Divine providence trusts in God; and he who expects God's direction and help must walk uprightly before him; for it is absurd to expect God to be our friend if we continue to be his enemy.3. That man walks most safely who has the least confidence in himself. True magnanimity keeps God continually in view. He appoints it its work, and furnishes discretion and power; and its chief excellence consists in being a resolute worker together with

2 Peter 1:21 — lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation.3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even

1 John 1:1 — 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 era of the world, or that in common use, 3829. -Year of the Greater Rabbinical era of the world, 4428. -Year from the Flood, according to Archbishop Usher,