Bible Commentaries

Genesis 15:7 — them into one whole; (375) but that all the pious may learn to regard the beginning of their vocation as flowing perpetually from Abram, their common father; and may thus securely boast with Paul, that they know in whom they have believed, (2 Timothy 1:12,) and that God, who, in the person of Abram, had separated a church unto himself; would be a faithful keeper of the salvation deposited with Him. That, for this very end, the Lord declares himself to have been the deliverer of Abram appears hence;

Genesis 2:1 — 1.Thus the heavens and the earth were finished (100) Moses summarily repeats that in six days the fabric of the heaven and the earth was completed. The general division of the world is made into these two parts, as has been stated at the commencement

Genesis 47:8 — proves that Jacob was received courteously and without ceremony. But the answer is of far greater moment, in which Jacob declares that the time of his pilgrimage was a hundred and thirty years. For the Apostle, in his epistle to the Hebrews, (Hebrews 11:13,) gathers hence the memorable doctrine, that God was not ashamed to be called the God of the patriarchs, because they had confessed themselves to be strangers and pilgrims on the earth. Of one man only this is mentioned; but because he had been

Genesis 48:1 — 1.After these things. Moses now passes to the last act of Jacob’s life, which, as we shall see, was especially worthy of remembrance. For, since he knew that he was invested by God with no common character, in being made the father of the fathers

Genesis 50:1 — 1.And Joseph fell upon his father’s face. In this chapter, what happened after the death of Jacob, is briefly related. Moses, however, states that Jacob’s death was honored with a double mourning — natural (so to speak) and ceremonial.

Exodus 23:13 — 13.Make no mention of the name of other gods. There is no sort of doubt but that this declaration should be connected with the Third Commandment. Moses explains that God’s name is taken in vain and abused, if men swear by other gods; for it is not

Exodus 23:14 — Exodus 23:14.Three times shalt thou keep a feast. It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement?

Exodus 25:17 — 17And thou shalt make a mercy-seat. The primary root of the verb כפר, caphar, from whence this noun is derived, (128) is used for “to smear with pitch,” but in the Hiphil conjugation, it signifies either to expiate, or

Exodus 26:31 — 31.And thou shalt make a vail. The inner shrine or recess was covered by one vail; the sanctuary was divided from the court by another. By both the people were admonished how reverently God’s majesty must be regarded, and with what seriousness holy

Exodus 29:1 — 1.And this is the thing that thou shalt do unto them. Since I shall again repeat and more fully explain these things as they are written in Leviticus 9:0, in the history of the consecration of the tabernacle, it will be sufficient to give nothing more

Exodus 9:30 — attributed either to their moderation or humanity, that men, otherwise worse than bloody-minded, did not kill him a hundred times over, when he so bitterly provoked them. But, from his firmness, it also appears how much he had profited by his novitiate; (113) because he, who had before fled far for refuge in fear of their darts, now has no alarm in the hottest conflict. But he justly affirms that the Egyptians do not “fear the Lord;” because alarm and terror do not always lead the mind to

Leviticus 11:43 — that it might readily appear how constantly the perversity of man abuses what God has appointed for the best of reasons. (47) “Quand ils se sont arrestez a l’observation une et simple de choses frivoles; comme si quelqu’un apprenoit 1’ a, b, c, et qu’il ne luy chalust puis apres d’accoupler les lettres pour lire;” when they stopped at the bare and simple observation of frivolous things; as if one should learn the a, b, c, and cared not afterwards to join the

Leviticus 22:1 — 1.And the Lord spake unto Moses. Moses here treats of the accidents whereby pollution is contracted, although a man may be by nature pure and sound. If any labored under natural defects, Moses prohibited them from exercising the sacerdotal office; now,

Leviticus 7:6 — not desire to hire their services like those of slaves, so that they should be mercenaries in heart; but rather, when He reproves them by His Prophet because there were none of them who would “kindle fire on His altar for nought.” (Malachi 1:10.) He aggravates their ingratitude, not only because they would not give their services gratuitously, but because, when they received their hire, they defrauded Him who had appointed them to be His ministers.

Numbers 20:13 — 13.This is the water of Meribah. (110) This name was given: to the place in order that the ingratitude of their fathers might be detestable to their descendants, and hence the mercy of God more illustrious. Thus the Prophet, referring to it, says: “That

Deuteronomy 1:13 — 13.Take you wise men. Hence it more plainly appears that those who were to preside in judgment were not appointed only by the will of Moses, but. elected by the votes of the people. And this is the most desirable kind c f liberty, that we should not be

Deuteronomy 31:1 — 1And Moses went and spake these words. By the word went he signifies that, having received the commands from God, he came to the people to report them. Hence we gather that they were warned in good time to beware, if they had been sensibly disposed. And

John 1:4 — Слову и сохранение созданного, как бы говоря: при сотворении мира сила Его явилась не на краткий лишь миг, потом быстро улетучившись; но ясно проявляется в том, что порядок природы пребывает неизменным и твердо установленным. Как и в Послании к Евреям (1:3) говорится, что Сын все содержит словом силы Своей. Впрочем, слово «жизнь» может относиться и к неодушевленным предметам (живущим в своем роде, хотя и лишенным чувств), а может ограничиваться лишь одушевленными. И неважно, какой из двух вариантов

John 5:28 — посему под лежащими в могилах Христос разумеет всех, кто успеет умереть до того дня. Ведь тех, кого смерть уже лишила света и души, она как бы увела в могилу. Глас Сына означает здесь звук трубы, которая возгремит по повелению Христову (Matthew 24:31; 1 Corinthians 15:52; Фес.4:16). Действительно, глашатаем и вестником на суде будет один из ангелов. Но данное обстоятельство не мешает приписывать Судье то, что делается Его властью и от Его лица.

John 8:49 — хотя мы далеко отстоим от Христа, пусть каждый считает за истину следующее: если он от всей души стремится к славе Божией, то уже имеет в себе достаточную похвалу. Ибо в нашей жизни всегда подтверждается высказывание: Я прославлю прославляющих Меня (1 Samuel 2:30). Если же люди не только презирают его, но и обрушиваются с руганью, пусть он спокойно ожидает наступление Господнего дня.