Bible Commentaries

Isaiah 12:3 — everything good, he appropriately compares the mercy of God to a fountain, which satisfies those who are thirsty and dry, refreshes those who are parched with heat, and revives those who are worn out with fatigue. From the fountains of the Savior. (195) This word is more appropriate to this passage than if he had said, “from the fountains of God;” for it yields more consolation when we know that he is the author of our salvation, and therefore the Prophet has skilfully adapted this term

Isaiah 23:11 — 11.He stretched out his hand over the sea. It is thought that the prediction which the Prophet uttered, about the destruction of Tyre, is here confirmed by examples; namely, that the Lord has given so many examples of his power in overturning the greatest

Isaiah 34:14 — 14.And the wild beasts shall meet with the satyrs. (20) These animals are thought by some commentators to mean fauns, by others screechowls or goblins, and by others satyrs; and it is not fully agreed what is the exact meaning of the Hebrew words; but

Isaiah 37:7 — influence of the heart; but that is a forced interpretation. It is a highly appropriate metaphor that there is in the hand of God a wind or whirlwind to drive Sennacherib in another direction. To compare wicked men to “straw or chaff,’ (Psalms 1:4) is a mode of expression frequently employed in Scripture, because God easily drives them wherever he thinks proper, when they think that they are standing very firm. The commotion that arose in the kingdom of Sennacherib is compared by the Prophet

Isaiah 39:6 — inventions by which they deceive themselves. If it be objected that it is unreasonable, that the sacking of a city and the captivity of a nation should be attributed to the fault of a single man, while the Holy Spirit everywhere declares (2 Chronicles 36:14) that general obstinacy was the reason why God delivered up the city and the country to be pillaged by the Babylonians; I answer, that there is no absurdity in God’s punishing the sin of a single man, and at the same time the crimes of a whole

Isaiah 41:29 — 29.Behold, they are all vanity. After having spoken of idols, he makes the same statement as to their worshippers; as it is also said, “They who make them, and all that trust in them, are like them.” (Psalms 115:8.) Thus he shews that all superstitious persons are full of “vanity,” and have no judgment or reason. They cannot, indeed, believe this; for, inflated with pride, they look upon themselves as men of the highest ability, and despise us

Isaiah 43:6 — according to the flesh are true Israelites, but very many of them are bastards. (Romans 9:6.) These belong to the true and lawful seed; for that vast multitude of people was not saved, but only “a remnant,” as we saw in a former chapter. (Isaiah 10:21.) There was a vast number of people who were carried away into captivity, but there were few who were brought back. Among them was preserved a seed; and the Lord would not suffer that seed to perish, or the covenant which he had made with their

Isaiah 54:8 — back the captives to their native country, yet we draw from it a general doctrine, that the afflictions of the Church are always momentary, when we raise our eyes to its eternal happiness. We ought to remember what Paul has taught us, (2 Corinthians 4:17) that all the afflictions of believers are light and easy to be endured, and are justly considered to be momentary, while they look at the “eternal weight of glory;” for if we do not attend to this comparison, every day will seem to us

Isaiah 65:16 — 16.He who blesseth himself in the earth. Here the whole world is contrasted with a corner of Judea, in which the worship of God might be said to be shut up. Since the time when God has been manifested everywhere, he is not now worshipped in one particular

Isaiah 66:14 — 14.And ye shall see. By the word “see,” he expresses undoubted experience, that believers may not doubt as to the result, but, embracing this prediction with full belief, may patiently endure for a time the barrenness of the Church. And your

Isaiah 66:22 — teaches in the Epistle to the Hebrews. Now the design of this newness is, that the condition of the Church may always continue to be prosperous and happy. What is old tends to decay; what is restored and renewed must be of longer continuance. (Hebrews 8:13.) So shall your seed and your name remain. God had promised that “the sun and moon,” so long as they remained in heaven, should be witnesses of the eternal succession, that the posterity of David might not be cut off. But because some

Isaiah 66:23 — from day to day in unbroken succession. Yet he alludes to the ancient custom of sacrifices as we have already said that the prophets are frequently accustomed to do. So then the Lord wishes to have “pure sacrifices” offered to him daily, (1 Peter 2:5,) not such as were formerly offered under the Law or are now offered by Papists, who either rely foolishly on their ceremonies, as if they were expiations of crime, or basely venture to sacrifice Christ, (231) but spiritual sacrifices, that

Jeremiah 49:32 — It now follows, 1 will disperse them to every wind Here Jeremiah predicts the scattering of that nation. It sometimes happens that a country is plundered by enemies, when yet the inhabitants, stripped of their goods, remain there and live in poverty. But together with

Jeremiah 7:21 — get a feast, inasmuch as they did not regard the right end. (204) The meaning is not so plain as it might have been made: the burnt-offerings were all consumed by fire; but a part of the peace-offerings and of other offerings was eaten. See Leviticus 1:9; and Leviticus 7:11. Then God says, by way of contempt, “Add your burnt-offerings to your other offerings, and thus you will have your appetites gratified.” Some derive the verb rendered “Add,“ from ספה,

Ezekiel 10:6 — fear of his wrath. For this reason this vision was shown to the Prophet. Then he says that fire was given, but whence was it taken? it was, says he, in the midst of the cherubim. When David prays to God, he makes mention of the cherubim, (Psalms 80:1,) by which a more familiar access is laid open, and deservedly so; because God, when inviting the faithful to himself, as if he stretched forth his hands to them, had angels at hand who brought him in contact with men. Now the Prophet teaches, that

Daniel 2:27 — disputes concerning the Gospel, he collects into order every kind of intelligence among men, because those who are endued with any remarkable acuteness or ability think they can accomplish anything. But the doctrine of the Gospel is a heavenly mystery (1 Corinthians 2:4) which cannot be comprehended by the most learned and talented among men. The real sense of Daniel’s words is this, — the Magi, Astrologers, and Soothsayers had no power of expounding the king’s dream, since it was

Daniel 8:16 — referred to Christ alone. Gabriel, says he, teach him. We observe the speaker from the midst of the river here commanding Gabriel, as if superior to him. For Gabriel as the name of an angel, is sufficiently known from other passages of Scripture; (Luke 1:19;) and its etymology, “The strength of God,” is very suitable to this meaning. Without ally doubt, the angel here receives his commands from Christ. Thus, we see the supreme power and authority represented under the form and aspect of

Matthew 24:1 — Matthew 24:1.And Jesus went out. The disciples undoubtedly perceived that Christ was paying, as it were, his last adieu to the temple. It remained, therefor that he should erect a new temple far more magnificent, and that he should produce a more flourishing condition

Matthew 27:1 — Matthew 27:1.But when it was morning. The high priest, with his council, after having examined him at an unseasonable hour of the night, finally resolve, at sunrise, to place him at the bar of the governor. By so doing, they observe the form of judicial proceedings,

Matthew 6:4 — which appear to be buried in darkness, are open to his view. We have no reason, therefore, to suppose that what escapes the notice, and receives not the testimony of men, is lost: for “the Lord dwells in the thick darkness,” (2 Chronicles 6:1.) A most appropriate remedy is thus applied for curing the disease of ambition, when he reminds us to fix our eye on God: for this banishes from our minds, and will utterly destroy, all vain-glory. — In the second clause, which immediately follows,