Bible Commentaries

Genesis 49:10 — felicity which was to be expected under the Messiah, was adumbrated by their ancient kingdom. I now return to the words of Jacob. Until Shiloh come, he says, the scepter, or the dominion,shall remain in Judah. We must first see what the word שילוה (shiloh) signifies. Because Jerome interprets it, “He who is to be sent,” some think that the place has been fraudulently corrupted, by the letter ה (he) substituted for the letter ח (cheth;)

Genesis 49:10 — esas otras promesas que predicen la restauración del trono, que fue derrocado y quebrantado, serían falsas. He aquí que vienen los días en que lo haré. "Levantaré la tienda de David que ha caído, cerraré sus brechas y reconstruiré sus ruinas." ( Amós 9:11.) Sin embargo, sería absurdo citar más pasajes, ya que esta doctrina aparece con frecuencia en los profetas. De ahí inferimos que el reino no quedó tan firmemente establecido como para brillar siempre con igual resplandor. Aunque, por un tiempo,

Exodus 20:12 — parents is accounted a sort of piety, some have therefore foolishly placed this precept in the First Table. Nor are they supported in this by Paul, though he does not enumerate this Commandment, where he collects the sum of the Second Table, (Romans 13:9;) for he does this designedly, because he is there expressly teaching that obedience is to be paid to the authority of kings and magistrates. Christ, however, puts an end to the whole controversy, where, among the precepts of the Second Table, He enumerates

Psalms overview — should wage such nefarious war against me, how detestable is it? In this matter I may very justly complain with David, “Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me,” ( 41:9.) “For it was not an enemy that reproached me; but it was thou, a man mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company,” ( 55:12.) Others circulated ridiculous reports

Isaiah 27:1 — this vengeance. On leviathan. The word “leviathan” is variously interpreted; but in general it simply denotes either a large serpent, or whales and sea-fishes, which approach to the character of monsters on account of their huge size. (189) A1though this description applies to the king of Egypt, yet under one class he intended also to include the other enemies of the Church. For my own part, I have no doubt that he speaks allegorically of Satan and of his whole kingdom, describing him

Isaiah 9:6 — his rank, he declares in the following statements. And the government hath been laid upon his shoulder. To suppose, as some do, that this is an allusion to the cross of Christ is manifestly childish. Christ carried the cross on his shoulders, (John 19:17,) and by the cross he gained a splendid triumph over the prince of this world. (John 14:30.) But as the government is here said to have been laid on his shoulders in the same sense in which we shall see that the key of the house of David was laid

Ezekiel 1:25 — nature. We now see what monstrous things this impostor fabricated. But our Prophet dispels such clouds when he says — then appeared the likeness of the appearance of a man. Daniel describes to us the throne of God more distinctly, who (Daniel 7:9 and following) brings forward The Ancient of Days as wearing- the figure of a man. There God is placed on the highest summit: next Christ the Mediator is joined to him: and Daniel says he was brought to the Ancient of Days, because as Christ descends

Ezekiel 11:20 — light, that no excuse for error should remain. It is not surprising, then, if God here promises that he would give a new heart, because if we examine all the affections of men, we shall find them hostile to God. For that passage of St. Paul (Romans 8:9) is true, that all the thoughts of the flesh are hostile to God. Doubtless he ],ere takes the flesh after his own manner, namely, as signifying’ the whole man as he is by nature and is born into the world. Since, therefore, all our affections

Ezekiel 11:20 — no quede ninguna excusa para el error. No es sorprendente, entonces, si Dios aquí promete que daría un nuevo corazón, porque si examinamos todos los afectos de los hombres, los encontraremos hostiles a Dios. Para ese pasaje de San Pablo ( Romanos 8:9) es cierto, que todos los pensamientos de la carne son hostiles a Dios. Sin duda él], antes de tomar la carne a su manera, es decir, como significando "el hombre completo como es por naturaleza y ha nacido en el mundo". Dado que, por lo tanto, todos

Ezekiel 2:3 — same of Isaiah; for when he is sent by God, he is not only told that he must speak to the deaf, but what God proposes to him is still harder. Go, says he, render the eyes of this people blind, and their ears dull, and their heart obstinate. (Isaiah 6:9.) Not only therefore does Isaiah see that he would be exposed to ridicule, and so lose the fruit of his labor, but he sees that his address has but one tendency, and that the blinding of the Jews: nay, even their threefold destruction — though

Ezekiel 4:4 — perished; nor did the Prophet bear their iniquity as if they were then paying the penalty of their sins. But we know that this is the customary manner of Scripture, because God reckons sins to the third and fourth generation. (Exodus 20:5; Deuteronomy 5:9.) When, therefore, God wished the ten tribes to be dragged into exile, then he punished them for their wickedness three hundred and ninety years. Afterwards he bore with the city of Jerusalem for a certain time, and endured a similar impiety in that

Zephaniah 1:5 — proceed— (71) It appears that this idol had two names, Moloc and Milcom, or Molcam. It is called Moloc, or Molec, in Leviticus 20:5, and in seven other places; but Milcom in 1 Kings 11:5; 2 Kings 23:14; as well as here, and also in Jeremiah 49:1, though improperly rendered in our version, "their king.” The Ammonites are the people spoken of. The swearing is here differently expressed: it is to [(ל)] Jehovah; and by [(ב)] Milcam. To swear to, is to make a promise

Haggai 2:15 — given proofs of his curse. Farther; when any one came to the vat, and expected a large vintage, had he not also been disappointed? for instead of fifty casks he found only twenty. He afterwards adds, I have smitten you with the east wind: for שדפון, shidafun, is to be taken for a scorching wind; and the east wind proved injurious to Judea by its dryness. So also ירקון, irkun, is mildew, or a moist wind, from which mildew proceeds;

Haggai 2:6 — materially followed by Newcome, Henderson, and many others. Retaining the tense of the passage, I would render the clause thus, Yet once, shortly will it be, And I will shake, etc. “Shortly will it be, ” [מעט היא ] (shortly it) may be taken as a parenthesis. Yet once more, in a short time—Newcome. Yet once, within a little,—Henderson. The shaking of the heavens, earth, sea, and dry land is explained, according to the common manner of

Haggai 2:6 — hay otras instancias similares. Ver Josué 6:12; Isaías 60:5. También se aplica a los árboles, Isaías 60:13; e incienso, Jeremias 6:20. Newcome toma la palabra como plural, pero la aplica como deliciae en latín a una persona, y se refiere a Daniel 9:23; donde se llama a Daniel [חמודות], traducido en nuestra versión "muy querido". La versión de Henderson es la siguiente: Y vendrán las cosas deseadas por todas las naciones. Considera que son las bendiciones del reino de Cristo, y piensa que el Profeta

Zechariah 9:9 — which many have foolishly, or at least, very inconsiderately, wearied themselves; for they have thought that the Jews cannot be otherwise overcome, and that their perverseness cannot be otherwise checked, than by maintaining, that נושע, nusho, must be taken actively; and they have quoted some passages of Scripture, in which a verb in Niphal is taken in an active sense. (102) But what need there is of undertaking such disputes, when we may well agree on the subject? I then

1 Corinthians 11:24 — mass, unless it be that they may come away empty from an unmeaning show? (678) It has, therefore, nothing in unison with the supper. Hence, too, we infer that Christ’s promise is no more applicable to the mass than to the feast of the Salii; (679) for when Christ promises that he will give us his body, he at the same time commands us to take and eat of the bread Hence, unless we obey this command, it is to no purpose that we glory in his promise. To explain this more familiarly in other words