Bible Commentaries

Isaiah 66:3 — 3.He that killeth an ox, as if he slew a man. There are two clauses in this verse. In the former, Isaiah plainly declares that all the sacrifices of his nation are of no value in the sight of God, but are held by him in abomination; in the latter, he

Jeremiah 12:3 — dost indeed concede thyself; but what else is thy purpose but that they should be fattened for the day of slaughter?” He says, first, Thou wilt draw them out: others read, “Thou wilt lead them forth,” and quote a passage in Judges 20:32, where נתק nutak, is taken in this sense. The word properly means to draw out with force, as when a tree is pulled up, or when any one is drawn out against his will; and this is the sense most suitable to the present passage. Thou

Jeremiah 13:18 — “governess — dominatrix,” by the Vulgate; and “queen” by the Targum. The word means governess; it is rendered “mistress” in Genesis 16:4; “lady” in Isaiah 47:5; and “queen” in 2 Kings 10:13. — Ed. (87) There is an oversight here; the passage referred to is in Micah 6:1; nor is it a right view of it. See vol. 3 on the Minor Prophets, p. 328. — Ed. (88) All the early versions render the words, “Fallen from your head has

Jeremiah 17:4 — enemies. He adds, In a land which thou knowest not. This is a repetition of what has been said before, and it requires no remark. He in the last place confirms what he had said of their wickedness; Burn, he says, shall fire in my nostril: but אף, aph, may be taken for God’s countenance, though it often means anger. As however he says, “Ye have kindled a fire,” it seems better to render it here, In my face. Further, by the word I never, he intimates that God would be implacable

Jeremiah 2:14 — a servant or a slave? God had adopted them as his people, and had promised to be so bountiful to them as to render them in every way happy; and what was more, as a proof of their happiness, he said, In thee shall all nations be blessed. (Genesis 12:3; Genesis 22:18; Genesis 26:4; Genesis 28:14.) We then see what was the original condition of Israel; they excelled all other nations, because they were God’s peculiar people, they were his heritage, they were a royal priesthood. Hence the Prophet,

Jeremiah 24:1 — it were sealed their doctrine, as though God had graven on it, as it were by his finger, a certain mark. But as this subject has been elsewhere largely handled, I shall now pass it by. Behold, he says, two baskets of figs set before the temple. (123) The place ought to be noticed. It may have been that the Prophet was not allowed to move a step from his own house; and the vision may have been presented to him in the night, during thick darkness: but the temple being mentioned, shews that a part

Jeremiah 31:2 — I omit here any remarks on the first verse; for it was explained in connection, with the 22d verse of the last chapter (Jeremiah 30:22). The verb הלוך eluk, in the second verse, is in the infinitive mood, but it is to be taken as a preterite, and in this interpreters agree. But some apply it to God, that he is a leader to his people, until he brings

Jeremiah 4:2 — blessed shall nations, And in him shall they glory. To swear is to avow Jehovah as our God. The verbs “bless” and “glory” are both in Hithpael, which has commonly a reciprocal sense, but not always. See Psalms 72:17; Psalms 105:3. This and the preceding verse belong to the last chapter. — Ed.

Jeremiah 6:14 — countenanced by any of the foregoing versions, nor can the original words bear this meaning. The word נקלה, is found as a Niphal participle, and applied to man, as a despised, contemptible, or worthless being, — 1 Samuel 18:23; Proverbs 12:9; Isaiah 3:5; Isaiah 16:14. But here it refers to the means used for healing, which, according to all the versions, was something contemptible, worthless, useless, and which is afterwards named, being no more than saying, Peace, peace,

Ezekiel 13:1 — since they willingly and knowingly threw themselves into the snare. They were not destitute of true prophets; and God had distinguished his servants from false prophets by well-known marks, so that no one could mistake except willfully. (Deuteronomy 13:3.) But in the midst of light they blinded themselves, and so God suffered them to be deceived. But that was the just reward of their pride, since they could not be subject to God and his servants. Then when they thought enticements, as is evident from

Ezekiel 20:12 — by one, will at first sight perceive more weight in others than in the fourth. For what is the meaning of that commandment, You shall not have any strange god? You shall not make any idols? Afterwards, Do not take God’s name in vain? (Exodus 20:3; Deuteronomy 5:7.) I answer, that the Prophet takes one precept of the law the better to explain what I have already touched on before, namely, that the law was given to the Israelites to bind them more and more to their benefactor. For God was unwilling

Daniel 11:41 — condition of the sons of Ammon is prosperous! We should here bear in mind what the prophets say of these lands: Esau was banished into the rugged mountains, and God assigned to the Moabites a territory beyond the borders of the land of blessings. (Malachi 1:3.) The Jews alone had any peculiar right and privilege to claim that territory in which the Lord had promised them perfect repose. Now, when Judea is laid waste and their foes according to their pleasure not only seize upon everything valuable in the

Micah 3:1 — sufficient qualification in princes; they must also excel in wisdom, that they may be, as we have already said, as the eyes are to the body. In this sense it is that Micah now says that it belonged to the leaders of the people to know judgment and justice. (93) (92) קצינים, from קצה, to cut off to sever, to separate: they were those who were separated from others, as leaders of an army, rendered in our version, captains, rulers, Joshua 10:24;

Nahum 3:19 — would express their approbation, “See, God has at length proved himself to be the just avenger of so much wickedness.” To strike the hand is said to be done by those who make an agreements or when any one pledges himself for another. (253) As then in giving pledges, and in other compacts, men are said to strike the hand; so also all shall thus give their assent to God’s judgment in this case, “O how rightly is this done! O how justly has God punished these tyrants, these

Malachi 3:2 — as well as from יכל; but the latter is the meaning alone suitable to this passage. — Ed. (247) The version of the Septuagint is “ὡς πῦρ χωνευτηρίου καὶ ὡς πόα πλυνόντων — as the fire of the crucible (or, of the furnace) and as the herb of the washers.” The word, מצרף,

Matthew 19:17 — which righteousness is included; for not without reason did Moses make this statement, He that does these things shall live in them, (Leviticus 18:5;) and again, I call heaven and earth to witness that l have this day showed you life, (Deuteronomy 30:19.) We have no right, therefore, to deny that the keeping of the law is righteousness, by which any man who kept the law perfectly — if there were such a man — would obtain life for himself. But as we are all destitute of the glory of

Matthew 20:1 — We know that indolence almost always springs from excessive confidence; and this is the reason why many, as if they had reached the goal, stop short in the middle of the course. Thus Paul enjoins us to forget the things which are behind, (Philippians 3:13,) that, reflecting on what yet remains for us, we may arouse ourselves to persevere in running. But there will be no harm in examining the words, that the doctrine may be more clearly evinced. Matthew 20:1.For the kingdom of heaven is like a householder.

Matthew 21:33 — Matthew 21:33.Hear another parable. The words of Luke are somewhat different; for he says that Christ spoke to the people, while here the discourse is addressed to the priests and scribes. But the solution is easy; for, though Christ spoke against them, he exposed

Mark 10:21 — reckoned valuable; for he did not think that he could save himself unless his wealth were lost; as if it would not have been better to bestow on others what he imagined to be more than he needed. Certainly, as charity is the bond of perfection, (Colossians 3:14,) he who deprives others, along with himself, of the use of money, deserves no praise; and therefore Christ applauds not simply the sellin g but liberality in assisting the poor The mortification of the flesh is still more strongly urged by Christ,

Luke 1:6 — that the lamp, whose light went before the Son of God, was taken not from an obscure house, but from an illustrious sanctuary, yet their example exhibits to us, at the same time, the rule of a devout and righteous life. In ordering our life, (Psalms 37:23,) therefore, our first study ought to be to approve ourselves to God; and we know that what he chiefly requires is a sincere heart and a pure conscience. Whoever neglects uprightness of heart, and regulates his outward life only by obedience to