Bible Commentaries

Genesis 49:22 — that he was the dispenser of the Divine beneficence? Moreover, under this type, the image of Christ is depicted to us, who, before he should come forth as the conqueror of death and the author of life, was set as a mark of contradiction, (Hebrews 12:3,) against whom all cast their darts; as now also, after his example, the Church also must be transfixed with many arrows, that she may be kept by the wonderful help of God. Moreover, lest the brethren should maliciously envy Joseph, Jacob sets his victory

Exodus 1:18 — do roundly conclude, they told a lie to save their stake; when, as I suppose, it were no hard thing to shew, that the thing they spake was most true,” etc. And, again, in his “Handful of Gleanings out of the Book of Exodus,” vol. 2. 357, he has a short dissertation, headed, “The words of the Hebrew Midwives not a lie, but a glorious confession of their faith.” In opposition to Calvin, he considers them to have been Egyptian women. (21) “Qui tend a faire plaisir;”

Exodus 4:24 — would have honor paid to the pledges of his grace, in proportion to the benefit which is received from them. On this account Paul bears witness, that a pestilence raged among the Corinthians when the Lord’s supper was profaned, (1 Corinthians 11:30;) because it was an act of impiety that so precious a treasure should be lightly esteemed. But it is worthy of observation, that whereas Moses had two sons with him, mention is here only made of one; from whence is deduced the probable conjecture that

Psalms 137:1 — dispersed all along several rivers of the country, where they built for themselves tabernacles or cottages. (179) It may also be observed that sitting on the ground is a posture which indicates mourning and deep distress. Thus it is said in Isaiah 3:26, where the captivity of the Jews in Babylon is foretold, “And she [Judea] being desolate shall sit upon the ground.” And the Prophet Jeremiah, in portraying the sorrow which afflicted his pious and patriotic countrymen under the desolation

Psalms 141:3 — 3.Set a watch, O Jehovah! upon my mouth. As David was liable to be hurt at the unbridled and unprincipled rage of his enemies, so as to be tempted to act in a manner that might not be justifiable, he prays for divine direction, and not that he might be

Psalms 76:10 — notion of restraining, it will have a very commodious sense, applied to Sennacherib, to whom this psalm belongs. For, as by the slaughter of the one hundred and eighty-five thousand in his army he was forced to depart, and dwell at Nineveh, 2 Kings 19:36; so, after his return thither, there are some remainders of his wrath on the Jews that dwelt there. We may see it, Tobit 1:18, ‘If the king Sennacherib had slain any, when he was come and fled from Judea, I buried them privily, (for in his wrath

Psalms 81:13 — 13.O if my people had hearkened to me! By the honorable designation which God gives to the people of Israel, He exposes the more effectually their shameful and disgraceful conduct. Their wickedness was doubly aggravated, as will appear from the consideration,

Isaiah 18:7 — because they would first of all be led into captivity, so that it would not be more practicable for them than for foreign nations to go up into the temple. From a people. This expression deserves notice, for מעם, (mĕgnăm,) means that it will not be an entire nation; as if he had said, though you must be reduced to a small number, so as to be a feeble remnant, yet those few who are left will be offered in sacrifice to God. Hence we ought to learn a doctrine highly

Isaiah 26:2 — uprightness of life. In short, he threatens that these promises will be of no avail to hypocrites, and that the gates of the city will not be opened for them, but only for the righteous and holy. It is certain that the Church was always like a barn, (Matthew 3:12,) in which the chaff is mingled with the wheat, or rather, the wheat is overpowered by the chaff; but when the Jews had been brought back into their country, the Church was unquestionably purer than before. Those who returned must have been animated

Isaiah 34:16 — he thus wards off all the doubts which quickly arise, whenever the promises of God go beyond our senses. Sometimes, indeed, he threatens conditionally, as he threatened the Ninevites, (Jonah 1:2,) Pharaoh, (Genesis 12:17,) and Abimelech, (Genesis 20:3,) whom he spared, because they repented; but when he has once determined to revenge and punish, he gives actual proof that he is not less true and powerful than when he promised salvation to his people. The agreement of the words Mouth and Spirit makes

Isaiah 35:4 — method by which our hearts may be cheered amidst heavy distresses; for if we are not supported by the word of the Lord, we must faint and despair. This, then, is the office assigned to the teachers of the word, to raise up them that are fallen down, (23) to strengthen the feeble, to upheld the tottering. We ought also to observe how great is the efficacy of the word in “invigorating the feeble hands and strengthening the tottering knees;” for if it had not been a powerful instrument in

Isaiah 55:1 — thirsty. Here the Prophet describes in lofty terms of commendation the goodness of God, which was to be poured down more copiously and abundantly than before under the reign of Christ, “in whose hand are hid all the treasures” (Colossians 2:3) of the grace of God; for in him God fully explains his mind to us; so that the saying of John is actually fulfilled, “We have all drawn from his fullness, and have received grace for grace.” (John 1:16) The fathers were, indeed, partakers

Isaiah 55:3 — 3.Incline your ear. This assemblage of words makes still more evident what I slightly mentioned a little before, that God leaves nothing undone which is fitted to correct and arouse our tardiness. Yet there is an implied reproof; for they must be excessively

Isaiah 8:14 — worshippers of God will enjoy tranquillity of mind, because the Lord, covering them, as it were, under his wings, will quickly dispel all their fears. There is an allusion to the word sanctify which he had lately used; for the word מקדש, (mikdash,) which means sometimes a sanctuary, and sometimes a place of refuge, is derived from the same root. (130) The meaning therefore is, that God demands nothing for which he does not offer mutual recompense, because every one that sanctifies

Numbers 16:1 — here the expression “before the face of,” is equivalent to “against,” and thus indicates the wantonness of their aggression. There is more difficulty in the words קראי מועד, (87) kerei mogned. All, however, almost with one consent, translate them “great in the congregation;” but since the word קריים,keriira, generally signifies persons called or invited, and מועד,

Acts 7:38 — Духа, надо выказывать веру лишь потому, что он добросовестно возвестил народу принятое от Бога учение? Но, спрашивается: почему Стефан называет закон живыми словами? Кажется, что это никак не соответствует высказыванию Павла. Он говорит (2 Corinthians 3:7), что закон есть служение смерти, что он производит гнев и является силой греха. Если понимать под живым словом то, которое действенно и не способно оказаться бессильным из-за презрения людей, то нет никакого противоречия. Но я толкую живое в активном

2 Timothy 4:3 — 3 Porque habrá un tiempo (193) Desde la depravación de los hombres que él muestra cuán cuidadosos deberían ser los pastores; porque pronto el evangelio se extinguirá, y perecerá de la memoria de los hombres, si los maestros piadosos no trabajan con

Titus 1:15 — alimentos, porque no pueden tocar nada que sea limpio para ellos. ¿Porque? Debido a que están "contaminados" y, por lo tanto, al tocar solo aquellas cosas que de otro modo eran puras, se "contaminan". A los "contaminados" agrega los "incrédulos", (235) no como una clase diferente de personas; pero la adición se hace por el bien de la explicación. Debido a que no hay pureza a la vista de Dios sino la de la fe, se deduce que todos los incrédulos son inmundos. Por ninguna ley o regla, por lo tanto,

Hebrews 11:26 — Como todas las penas son en verdad las recompensas del pecado, también son los frutos de la maldición pronunciada sobre el primer hombre: pero cualesquiera que sean los errores que suframos de los impíos a causa de Cristo, los considera como suyos. (230) Por lo tanto, Pablo se glorió de haber inventado lo que faltaba en cuanto a los sufrimientos de Cristo. Si consideráramos esto correctamente, no sería tan doloroso y amargo para nosotros sufrir por Cristo. También explica más completamente lo que

Hebrews 2:11 — de estar en el mundo; Sin embargo, no fue en vano que reclamó esta oficina como suya; porque él realmente lo realiza por sus discípulos. La palabra santificar ἁγιάζω, significa - 1. Consagrar, apartar para un uso sagrado o para una oficina, Mateo 23:19; Juan 17:19; - 2. Para purificar de la contaminación, ya sea ceremonialmente, Hebreos 9:13, o moral y espiritualmente, 1 Tesalonicenses 5:23; - 3. Para purificar de la culpa del pecado mediante una remisión libre, Hebreos 10:10, en comparación