Bible Commentaries

Genesis 18:18 — all nations with slaughter and with adversity, he yet taught his only elect people, by his word through the prophets, that he was the Author of these punishments; yea, he predicted beforehand that they would take place; as it is written in Amos, (Amos 3:7,) ‘Shall there be anything which the Lord will hide from his servants the prophets?’ Let us therefore remember, that from the time when God begins to be kind towards us, he is never weary, until, by adding one favor to another, he completes

Genesis 6:14 — anything solid. Origin still more boldly sports with allegories: but there is nothing more profitable, than to adhere strictly to the natural treatment of things. That the ark was an image of the Church is certain, from the testimony of Peter, (1 Peter 3:21;) but to accommodate its several parts to the Church, is by no means suitable, as I shall again show, in its proper place. (275) “Hoc Porphyrius, vel quispiam alius canis, fabulosum esse obganniet.” Throughout the above passage, Calvin

Exodus 20:4 — honor. But otherwise, images, pictures or representations, even in the house of God, and in the very sanctuary, so far from being forbidden, are expressly authorized by the Word of God. See Exodus 25:15; Numbers 21:8; 1 Chronicles 28:18; 2 Chronicles 3:10.” — Note to Douay Version. Dublin, 1825; by authority.

Exodus 30:12 — His. Nor need we wonder, that since this was a personal due, (as it is commonly phrased,) their condition was not taken into account, so that the rich should pay more than the poor, but that the same price should be paid for every soul. The shekel (330) of the sanctuary was equivalent to an Attic tetra-drachma, which Budaeus estimates at 14 sols French, or thereabouts; for the didrachma amounts to seven sols, and the common drachma to three and a half sols, minus a denier Tournois. This is the didrachma

Exodus 7:11 — truth.” ( 2 Thessalonians 2:10.) Are we surprised at Pharaoh calling for the magicians, in order to repel from himself his sense of God’s power? As if there were not many at this time, who hire for themselves certain impious brawlers, (83) by whose fascinating and fair words they may become besotted in their errors. It is remarkable, that they are honourably called “wise men” by courtesy, although they were but inventors of deceit, and destitute of sound learning. For although

Psalms 106:31 — 31.And that deed was imputed The prophet, in thus praising one individual, heaps reproach upon the whole body of the people. For we infer from this token of approbation with which the Holy Spirit condescended to stamp the excellent action of Phinehas,

Psalms 14:3 — out the disgusting corruption or putrescence of their whole life, as if nothing could proceed from apostates but what smells rank of rottenness and infection. The Hebrew word סר, sar, is almost universally taken in this sense. In the 53rd Psalm, the word סג , sag, is used, which signifies the same thing. In short, David declares that all men are so carried away by their capricious lusts, that nothing is to be found either of purity or integrity in their whole life. This,

Psalms 16:10 — any danger, prolongs their life only for a short time; but how slender and how empty a consolation would it be to obtain some brief respite, and to take breath for a short time, until death, coming at last, should terminate the course of our life, (333) and swallow us up without any hope of deliverance? Hence it appears that when David spake thus, he raised his mind above the common lot of mankind. As the sentence has been pronounced upon all the children of Adam, “Dust thou art, and unto

Psalms 35:15 — although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is, they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the word cut (713) signifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence, and ceased not, is a repetition common in the Hebrew

Psalms 47:3 — 3.He hath set in order the people under us Some translate the verb he hath subjected; and this agrees with the translation which I have given. Others translate it he hath led, which is somewhat more remote from the meaning. But to understand the verb

Psalms 95:9 — Scriptures speak of men as tempting God, the meaning is, that men do that which puts the divine patience, forbearance, goodness, etc., to a trial; i. e. , makes it difficult, as it were, to preserve a strict regard to these.” — Stuart on Hebrews 3:8. (65) “D’autant qu’ils ont desire que la vertu de Dieu, laquelle leur estoit declaree par tant d’experiences, leur fust manifestee, comme s’ils ne l’eussent jamais cognue.” — Fr. (66) “Solus

Isaiah 1:9 — you would be in the same condition that Sodom and Gomorrah now are, were it not that God, in compassion on you, has preserved a remnant. This agrees with the words of Jeremiah, It is of the Lord’s mercies that we are not consumed. (Lamentations 3:22.) Hence we ought to observe two things. First, the Prophet here describes utter destruction; and yet, because God had to deal with his Church and his beloved people, that judgment is mitigated by special grace, so that out of the general ruin of

Isaiah 10:3 — 3.And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still

Isaiah 19:19 — indeed it usually happens that a nation truly converted to God, after having laid aside idols and superstitions, openly sets up signs of the true religion, that all may know that the worship of God is purely observed in it. Josephus relates (Ant. 13. 3. 1,) that Onias perverted this passage, when he fled to Ptolemy Philometor, (43) whom he persuaded that it would be advantageous to erect an altar there, on which the Jews who dwelt in that country might sacrifice; and he brought forward this passage,

Isaiah 30:8 — fathers. “Harden not your hearts as your fathers did.” (Psalms 95:8.) What Paul affirms as to the whole of Scripture is applicable to prophecy, that it “is profitable for warning, for consolation, and for instruction,” (2 Timothy 3:16;) and this is proper and necessary in every age. We must therefore reject the fancies of fanatics and wicked men, who say that this doctrine was adapted to those times, but affirm that it is not adapted to our times. Away with such blasphemies from

Isaiah 40:18 — fight under the favor and protection of heaven, while we are not cheered by any assistance from the God whom we worship?” Neither can there be any doubt, that the captives were taunted by unbelievers, as is evident from other passages. (Psalms 137:3; Lamentations 2:15.) That true religion may not be ruined among the Jews on account of the calamity which they had sustained, God rises up, and proclaims that a grievous injury is done to him, if believers, discouraged by adversity, turn aside to

Numbers 11:24 — that the people might receive them with greater reverence. In my opinion, however, prophecy here is equivalent to a special faculty of discoursing magnificently of secret things or mysteries. We know that poets were called prophets by profane writers, (31) because poetry itself savors of inspiration (ἐνθουσιασμὸν); in the same way that extraordinary ability, (32) in which the afflatus of the Spirit shone forth, obtained the name of

Deuteronomy 29:29 — rendered its meaning ambiguous; still there is no necessity for discussing the various expositions of it. I will only shortly touch upon those most generally accepted, lest they should lead to error. The meaning is forced which some of the Hebrews (273) give it, viz., that God is the sole avenger of hidden crimes, whilst those transgressions, which come to the knowledge of men, should be punished by earthly judges; for here the execution of punishment is not the subject in discussion, but Moses is

Joshua 6:20 — long been polluted. (66) (66) In confirmation of the views thus admirably expressed, it is not out of place to add those of the profoundest and most philosophical English theologians on the same subject. Bishop Butler, in his Analogy, Part 2, chapter 3, after saying that “it is that province of reason to judge of the morality of Scripture; i.e., not whether it contains things different from what we should have expected from a wise, just, and good Being — but whether it contains things

Joshua 9:3 — 3.And when the inhabitants of Gibeon heard, etc. The inhabitants of Gibeon alone rejecting the proposal to make war have recourse to fraud, and endeavor to obtain peace by pretending to live at a great distance. To make such an attempt, was very odious