Bible Commentaries

Genesis 4:4 — of the offerer; by which he signifies, that God will regard no works with favor except those the doer of which is already previously accepted and approved by him. And no wonder; for man sees things which are apparent, but God looks into the heart, (1 Samuel 16:7;) therefore, he estimates works no otherwise than as they proceed from the fountain of the heart. Whence also it happens, that he not only rejects but abhors the sacrifices of the wicked, however splendid they may appear in the eyes of men.

Genesis 48:16 — 16.The Angel which redeemed me. He so joins the Angel to God as to make him his equal. Truly he offers him divine worship, and asks the same things from him as from God. If this be understood indifferently of any angel what ever, the sentence is absurd.

Exodus 13:4 — anticipation (prolepsis) in the name of the months; and in this there will be an absurdity, because it was useful for the people to be accustomed to the rites of the Law. But I do not enter into controversy about uncertainties. (322) אביב C. has copied the Hebrew in his text, writing it Abib, as a proper name; but in the V. it is translated “mensis novarum frugum,” and in S.M. , “mensis maturescentis frugis.” The name for July is אב,

Exodus 38:1 — 1.And he made the altar of burnt-offering. The purport of this chapter is the same as that of the last, except that the order of some parts of it is transposed, though not a word is changed. He begins with the altar of burnt-offering, which he states

Psalms 49:4 — 4.I will incline my ear (214) to a parable The Hebrew word משל , mashal, (215) which I have translated parable, properly denotes a similitude; but it is often applied to any deep or weighty sayings, because these are generally embellished with figures and

Psalms 58:1 — 1.Do ye indeed speak righteousness? In putting this question to his enemies, by way of challenge, David displays the boldness of conscious rectitude. It argues that the justice of our cause is demonstratively evident when we venture to appeal to the opposite

Isaiah 10:27 — 27.And it shall come to pass in that day. It is uncertain whether he now speaks of the deliverance which took place under Zerubbabel, (2 Chronicles 36:22; Ezra 1:2,) or of that wonderful overthrow of Sennacherib, (2 Kings 19:35,) when he besieged Jerusalem with a huge army. This latter opinion is almost universally preferred; and indeed it appears to be supported by what follows, for immediately afterwards he

Isaiah 23:12 — 12.And he said, Thou shalt not add any more to rejoice. (112) All this belongs to one and the same object; for, since a plain description would not have had sufficient weight, the Prophet confirms his prediction by many words. It was incredible that a

Isaiah 51:16 — 16.And I have put my words in thy mouth. He again retums to the doctrine which he had formerly stated, namely, that the Lord comforts his Church: “I, I am he that comforteth you,” (ver. 12.) So he now says that he put into the mouth of the

Isaiah 61:6 — what I have already said, that he looks both at the members and the Head. But when they come into the power of Christ, they are called ours, because Christ possesses nothing separate from his Church. In the same manner it is said elsewhere, (Isaiah 45:14) that the enemies of Christ “shall kiss his feet and supplicate pardon,” although this is done in the Church, in which they acknowledge Christ and yield to his doctrine. Thus Isaiah shows what the Father will give to the Son, who has lawful

Numbers 12:16 — Numbers 12:16.And afterward the people departed from Hazeroth. At first sight Moses appears to be at variance with himself: for he here states that he sent the spies at God’s command, whereas in Deuteronomy 1:22, he relates that he made this concession

Numbers 16:22 — repeated by way of adding force to the sentence. It does not, however, so clearly appear to me why all render the word flesh, in the genitive case. But, since I do not think that the ל , lamed, is superfluous here, but that it is used for ב , beth, as often elsewhere, I have accurately expressed the sense by my translation, “in all flesh.” (94) There is no question but that Moses applies this epithet to God in connection with the present matter; as if he desired to induce

John 4:23 — переданный Моисеем, не вечен; говоря же, что час уже настал, Он полагает конец всем обрядам и возвещает, что время исправления исполнилось. Между тем Он одобряет храм, священство и все связанные с ними обряды, насколько они употреблялись в прошлом (Hebrews 9:10). Кроме того, дабы показать, что Бог не желает поклонения ни в Иерусалиме, ни на горе Гаризим, Христос переходит к более возвышенному положению: истинное поклонение Богу состоит в духе. Ведь отсюда следует, что Бога можно законно призывать на всяком

Acts 2:2-3 — смирение и страх открывает Ему дверь в наши сердца. У Бога нет дела с гордыми самоуспокоенными и угождающими себе людьми. Дуновение здесь, как и обычно, означает Дух. Ведь и Христос, собираясь дать ученикам Духа, прежде на них дунул. И в видении Иезекииля (1:4) присутствует буря и ветер. Больше того, само название Духа заимствовано от ветра. Поскольку сама ипостась божественной сущности, называемая Духом, нам непостижима, Писание именует ее словом Дух. Ведь она – сила Божия, которую Бог как бы вдыхает во

Romans 12:6 — пророчество есть не что иное, как правильное понимание Писаний и особая способность его истолкования, поелику все ветхие пророчества и все изречения Божии через Христа и Его Евангелие теперь закончены. Ибо именно такой смысл имел в виду Павел, говоря (1 Corinthians 14:5): Хочу, чтобы вы говорил языками, но еще больше, чтобы пророчествовали. Отчасти знаем и отчасти пророчествуем. Ниоткуда не видно, что Павел имел здесь в виду лишь те чудесные проявления благодати, которыми Христос снабдил вначале Свое

1 Corinthians 12:28 — должны вместе назидать Церковь, причем каждый в меру своих способностей.28) Во-первых, апостолами. Павел не перечисляет все виды служений, ибо это было ему не нужно. Он только хочет привести отдельные примеры. В четвертой главе Послания к Ефесянам (ст. 11) приводится более полный перечень служений, постоянно требующихся для управления Церковью. Там, если даст Господь, я и расскажу об их содержании. Хотя даже в Послании к Ефесянам апостол не упоминает все виды служений. Что же касается настоящего отрывка,

Joshua 23:1 — lies to do them good even when he is dead; so good magistrates and rulers ought carefully to provide that the well arranged condition of affairs as they leave them, be confirmed and prolonged to a distant period. For this reason Peter writes, (2 Peter 1:15) (189) that he will endeavor after he has departed out of the world to keep the Church in remembrance of his admonitions, and able to derive benefit from them. From its being said that he invited all Israel, and its being immediately after added

Joshua 6:26 — only the herald of celestial vengeance. This makes it the more monstrous that among the people of God a man should have been found, whom that fearful curse, couched in formal terms, could not restrain from sacrilegious temerity. In the time of Ahab (1 Kings 16:34) arose Hiel, a citizen of Bethel, who dared, as it were avowedly, to challenge God in this matter; but the Sacred History at the same time testifies, that the denunciation which God had pronounced by the mouth of Joshua did not fail of its

Hebrews 2:5 — cuando ellos mismos no son de Dios? Al poner este fundamento, es evidente que la generosidad de Dios no nos pertenece hasta que Cristo recupere el derecho perdido en Adán. Por esta razón, Pablo nos enseña que la comida nos es santificada por la fe ( 1 Timoteo 4:5) y en otro lugar declara que para los incrédulos nada está limpio, porque tienen la conciencia contaminada. ( Tito 1:16 .) Al principio de esta epístola, encontramos que Cristo ha sido designado por el Padre como el heredero de todas las

2 Peter 2:1 — 1. Pero los había. Como las conciencias débiles son usualmente sacudidas de manera muy grave y peligrosa, cuando surgen falsos maestros, que corrompen o mutilan la doctrina de la fe, fue necesario que el Apóstol, mientras buscaba alentar a los fieles