Bible Commentaries

Genesis 20:7 — because they deem it a sign, either that God has changed his purpose, or that he pretends a different thing by his word, from that which he has secretly decreed. He threatens destruction to the Ninevites, by Jonah, and afterwards spared them. (Jonah 3:4.) The unskilful do not perceive how they can escape from one of two absurdities; namely, that God has retracted his sentence; or that he had feigned himself to be about to do what he really did not intend. But if we hold fast this principle, that

Genesis 23:3 — 3.And spake unto the sons of Heth. Moses is silent respecting the rite used by Abraham in the burial of the body of his wife: but he proceeds, at great length, to recite the purchasing of the sepulcher. For what reason he did this, we shall see presently,

Genesis 47:3 — 3.Thy servants are shepherds. This confession was humiliating to the sons of Jacob, and especially to Joseph himself, whose high, and almost regal dignity, was thus marked with a spot of disgrace: for among the Egyptians (as we have said) this kind of

Genesis 49:3 — 3.Reuben, thou art my first-born He begins with the first-born, not for the sake of honor, to confirm him in his rank; but that he may the more completely cover him with shame, and humble him by just reproaches. For Reuben is here cast down from his primogeniture;

Exodus 16:4 — Prophet, (Psalms 78:24,) who honors it with this magnificent title, and extols God’s bounty towards His people, as if they had been admitted to the tables of angels. For St. Paul calls the manna “spiritual meat,” (1 Corinthians 10:3,) in another sense, viz., because it was a type of the flesh of Christ, which feeds our minds unto the hope of eternal life. The Prophet, however, makes no allusion to that mystery, but alleges in this circumstance an accusation against the people,

Exodus 18:13 — 13.And it came to pass. A memorable circumstance, and one well worth knowing, is here introduced. In that form of government over which God presided, and which He honored with extraordinary manifestations of His glory, there was something deserving of

Exodus 3:12 — our own weakness may alarm us, think it enough that he is on our side. Hence these celebrated confessions of his saints: “Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.” (Psalms 23:4.) Again, “In God have I put my trust;I will not fear what flesh can do unto me.” (Psalms 56:4.) Again, “I will not be afraid of ten thousands of the people.”(Psalms 3:6.) Again, “If God be for us, who can be against

Psalms 16:3 — 3.Unto the saints who are on the earth. Almost all are agreed in understanding this place, as if David, after the sentence which we have just now been considering, had added, The only way of serving God aright is to endeavor to do good to his holy servants.

Psalms 18:2 — succor and defend are not only safe against one kind of dangers, but are as it were surrounded by impregnable ramparts on all sides, so that, should a thousand deaths be presented to their view, they ought not to be afraid even at this formidable array. (388) We see, then, that the design of David here is not only to celebrate the praises of God, in token of his gratitude, but also to fortify our minds with a firm and steadfast faith, so that, whatever afflictions befall us, we may always have recourse

Psalms 19:10 — τοπαζιον, a topaz, which is a precious stone. This last Greek word, according to Hesychius, is derived from the Hebrew word פז, paz. (460) The word is evidently used for fine gold in Psalms 21:3, and Job 28:17. (461) Or to consolidate: and hence פז, paz, means solid gold, or gold “well purified” for the more it is purified, it is the more solid, and consequently of greater weight and value. (462) “Veu qu’en

Psalms 24:3 — 3.Who shall ascend unto. It being very well known that it was of pure grace that God erected his sanctuary, and chose for himself a dwelling-place among the Jews, David makes only a tacit reference to this subject. (543) He insists principally on the

Psalms 40:3 — 3.And he hath put into my mouth a new song In the first clause of the verse he concludes the description of what God had done for him. By God’s putting a new song into his mouth he denotes the consummation of his deliverance. In whatever way God

Psalms 51:14 — be silent in his praise, David seems rather to intimate that his mouth must be shut until God called him to the exercise of thanksgiving by extending pardon. In another place we find him declaring that a new song had been put in his mouth, (Psalms 40:3,)and it seems to be in this sense that he here desires his lips to be opened. He again signifies the gratitude which he would feel, and which he would express, intimating, that he sought the mercy of God with no other view than that he might become

Leviticus 15:2 — to impress them with horror, that they might be more accustomed to fly from all impurity. Nor would the crime have been detestable: in itself, had not spiritual purity been set forth under this external exercise and symbol. Thus, too, in (Psalms 24:3), the truth of this figure is described: "Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart." Therefore he who was conscious of no sin in the seminal-flux, still

Numbers 35:16 — whilst here He absolutely declares that whosoever shall smite another with wood, or iron, or a stone, shall be guilty of death; but this is easily explained if we consider his meaning; for, after having pardoned the unintentional act (errori,) lest (53) any should misconstrue this as affording impunity for crime, He at once anticipates them, and again inculcates what has been said before. By the express mention of iron, wood, and stone, He more dearly explains that no voluntary murders are to be pardoned;

Deuteronomy 15:3 — 3.Of a foreigner thou mayest exact it. An exception follows, that it should be lawful to sue foreigners, and to compel them to pay; and this for a very good reason, because it was by no means just that despisers of the Law should enjoy the Sabbatical

Deuteronomy 31:10 — 10.And Moses commanded them. The object of this precept is the same as that of the foregoing. He would have (the Law (238)) represented, and constantly kept before their eyes; now He commands that it should also be recited every seventh year, lest the knowledge of it should ever depart. But let us follow the order of the words. First of all, Moses says that “he

Deuteronomy 8:17 — good also in the most trifling matters, viz., that “neither is he that planteth anything, neither he that watereth,” but all things are in the power of God, by whose only influence it is that the earth brings forth fruit. (1 Corinthians 3:7.) We must then recollect that although God reproves man’s slothfulness, and punishes it with want and hunger, still they who are active in labor do not get wealth by their own diligence, but by the blessing of God alone. On this doctrine the

John 17:3 — осужденным невинным и праведным людям тогда причинится несправедливость, отвечаю: в людях нет ничего праведного и искреннего, доколе они остаются в своей природе. Обновляемся же мы по образу Божию только через познание, о чем и говорит Павел (Colossians 3:10). Теперь полезно соединить вместе три следующих положения. Первое: царство Христово приносит жизнь и спасение. Второе: не все получают от него жизнь, и служение Христово состоит в том, чтобы дать жизнь не всем, но лишь избранным, которых Отец поручил

Joshua 6:3 — 3.And you shall compass the city, etc The promise was, indeed, fit and sufficient of itself to give hope of victory, but the method of acting was so strange, as almost to destroy its credibility. God orders them to make one circuit round the city daily