Bible Commentaries

Psalms 109:6 — conjecture, and not without reason, that Doeg is the person here aimed at, who, by his treason and revolt, sought to bring ruin, not only upon David, but also upon all the holy priests; and we know that this psalm is applied by Peter to Judas, (Acts 1:20) But with equal propriety, and certainly not less forcibly, may this complaint be considered as applicable to some most intimate and particular friend of the Psalmist. Respecting the imprecations contained in this psalm, it will be proper to keep

Isaiah 38:1 — 1.In those days. The Prophet now relates that the pious king was violently assailed by a different kind of temptation, namely, that he was seized with a mortal disease and despaired of life; and not only so, but likewise that he suffered dreadful agony,

Isaiah 45:1 — 1.Thus saith Jehovah. He pursues the subject which he had begun to handle. He shews that not in vain did he promise deliverance to his people, since the manner of it was altogether decreed and appointed by him; (191) for when the question relates to our

Isaiah 63:9 — which God bears toward his people. In order to move us more powerfully and draw us to himself, the Lord accommodates himself to the manner of men, by attributing to himself all the affection, love, and (συμπαθεία) compassion which a father can have. And yet in human affairs it is impossible to conceive of any sort of kindness or benevolence which he does not immeasurably surpass. I acknowledge that לא (lo) with א (aleph) literally

Isaiah 9:1 — 1.Yet the darkness shall not be. He begins to comfort the wretched by the hope of alleviation, that they may not be swallowed up by the huge mass of distresses. Many take these words in quite an opposite meaning, that is, as a threatening which denounces

Jeremiah 10:14 — explain the beginning of this verse — that their own subtlety or wisdom, which they arrogate, infatuates men, according to what Paul says, that men become vain in their minds, when they form an idea of God according to their own imagination. (Romans 1:21.) But the Prophet speaks more plainly, for he says, that all artificers were foolish The word lrnowledge is not to be taken here for knowledge of truth, but for the knowledge of artificers, whether carpenters or blacksmiths, or those who either melted

Jeremiah 23:6 — de Cristo, que él vivió en este mundo, sino esa perpetuidad de la que habla Isaías, cuando se pregunta maravillado: "Su edad, ¿quién lo declarará?" ( Isaías 53:8;) porque murió una vez, para poder vivir para Dios, según lo que dice Pablo. ( Romanos 6:10.) Fue entonces un breve comienzo de la vida cuando Cristo se manifestó en el mundo y mantuvo una conversación con los hombres; pero su vida es para siempre. Es lo mismo que si el Profeta hubiera dicho que cuando Cristo viniera y descendiera del Padre,

Jeremiah 7:23 — there was no care for true piety. We now then, no doubt, understand the meaning of the Prophet, and see at the same time the reason why God so expressly rejected sacrifices: for what God has connected, it is not in the power of man to separate. (Matthew 19:6; Mark 10:9.) This rending of things is impious. As the Jews had separated sacrifices from their right and legitimate end, whatever they did was a sacrilege and a profanation. That we may now more fully comprehend this doctrine, we must remember

Ezekiel 18:23 — this sense was in some way born with them, that God is to be appeased by all who seek him. Besides, God bore witness to it more clearly in the law and the prophets. In the Gospel we hear how familiarly he addresses us when he promises us pardon. (Luke 1:78.) And this is the knowledge of salvation, to embrace his mercy which he offers us in Christ. It follows, then, that what the Prophet now says is very true, that God wills not the death of a sinner, because he meets him of his own accord, and is not

Hosea 13:10 — by saying, I will be; and then he says, Thy king, where is he? By saying, ‘I will be,’ God retreats what he had before declared, that he would always be the same; for, as James says ‘No overshadowing happens to him,’ (James 1:17.) Hence ‘I will be;’ that is, “Though the Israelites rail against me, that I do not pursue my usual course of kindness, it is yet most false; for I remain ever the same, and am always ready to show kindness to men; for I do not,

Luke 1:17 — 17.And he shall go before him By these words he points out what would be John’s office, and distinguishes him by this mark from the other prophets, who received a certain and peculiar commission, while John was sent for the sole object of going

Acts 13:2 — Посему у Христианской Церкви имеется иной вид священства, дабы всякий приносил в жертву Богу себя и себе принадлежащее, а общественные служители заколали души верующих духовным мечом Евангелия, как учит Павел в пятнадцатой главе Послания к Римлянам (ст.16). К тому же молитвы всех благочестивых подобны духовным жертвенным тельцам наших уст, законно умилостивляющим Бога, когда приносятся на священном жертвеннике, то есть во имя Христа, что сказано в тринадцатой главе Послания к Евреям (ст.15). Итак, слова

Acts 3:22 — wont to reverence Moses; therefore, he will have them to give like honor to the prophets. I know that many would fain restrain it unto Christ. They catch at this word, whereas Moses doth testify that the prophet shall be like unto him, (Deuteronomy 18:15,) whereas, notwithstanding, it is written, that there arose none like unto Moses. I confess that there is in both places the same note of likeness, yet in a diverse sense. For, in the second place, the likeness or equality is expressed, as it doth

Romans 12:3 — them, “Let no one think proudly of himself;” for this sense is somewhat remote from the words, and the other is more accordant with the context. The clause, Beyond what it behooves him to be wise, shows what he meant by the former verb ὑπερφρόνειν , to be above measure wise; that is, that we exceed the measure of wisdom, if we engage in those things concerning which it is not meet that we should be anxious. (381) To be wise unto sobriety

1 Corinthians 11:19 — 19.For there must be also heresies He had previously spoken of divisions (1 Corinthians 11:18.) Now he uses the term heresies, with the view of amplifying the more, as we may infer, too, from the word also, for it is added for the sake of amplification.

2 Corinthians 10:8 — doubt, that all the ministers of the word are also, furnished with power; for of what sort were a preaching of the word, that was without power ? Hence it is said to all — He that heareth you, heareth me;he that rejecteth you, rejecteth me. (Luke 10:16.) As however, many, on false grounds, claim for themselves what they have not, we must carefully observe, how far Paul extends his power — so as to be to the edification of believers. Those, then, who exercise power in the way of destroying

Galatians 3:1 — 1.O foolish Galatians. An expostulation is here interwoven — I should rather say, inserted — amidst his doctrinal statements. Some will wonder that he did not delay it to the close of the Epistle, but the very serious nature of the errors

Philippians 2:27 — clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Romans

Colossians 1:22 — сделал через Сына.) Чтобы представить вас святыми. Это – вторая и главная часть нашего спасения, состоящая в обновлении жизни. Ибо все благодеяние искупления главным образом заключается в двух действиях: прощении грехов и духовном возрождении, Jeremiah 31:33. Великим было уже то, о чем апостол говорил ранее: смертью Христовой для нас была обретена праведность, дабы по упразднении грехов мы стали благоугодными Богу. Теперь же Павел учит, что к этому благодеянию добавляется еще одно, столь же великое,

2 Thessalonians 1:5 — anything undeservedly either throw the blame upon God, or do not think that he concerns himself as to the affairs of men. We hear what Ovid says, — “I am tempted to think that there are no gods.” (626) Nay more, David confesses (Psalms 73:1) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. On the other hand, the wicked become more insolent through occasion of prosperity, as if no punishment of their crimes awaited