Bible Commentaries

Genesis 48:3 — 3.And Jacob said unto Joseph. The design of the holy man was to withdraw his son from the wealth and honors of Egypt, and to reunite him to the holy race, from which he had been, for a little while, separated. Moreover, he neither proudly boasts of his

Psalms 14:5 — because they exercised their tyranny upon them. But I rather think that by this word there is expressed the certainty of their punishment, (289) as if the Psalmist pointed to it with the finger. (290) It may also intimate what we may gather from Psalms 53:0, that the judgment of God would come upon them suddenly, and when they were not thinking about it; for it is there added, where no fear is, or, where no fear was. (291) Expositors, I am aware, differ in their interpretation of these words. Some supply

Psalms 52:8 — 8But I am like a green olive-tree (283) We have seen that David was enabled, by the exercise of faith, to look down upon the worldly grandeur of Doeg with a holy contempt; and now we find him rising superior to all that was presently afflictive in his own condition. Though, to appearance,

Psalms 90:3 — 3Thou shalt turn man to destruction. Moses, in the first place, mentions how frail and transitory is the life of man, and bewails its miseries. This he does, not for the purpose of quarrelling with God, but as an argument to induce him the more readily

Psalms 95:8 — doctrine of the liberty of the will. We are to notice, in the first place, that all men’s hearts are naturally hard and stony; for Scripture does not speak of this as a disease peculiar to a few, but characteristic in general of all mankind, (Ezekiel 36:26.) It is an inbred pravity; still it is voluntary; we are not insensible in the same manner that stones are, (62) and the man who will not suffer himself to be ruled by God’s word, makes that heart, which was hard before, harder still, and

Psalms 96:4 — they attempt to worship him. We must observe this order if we would not profane the name of God, and rank ourselves amongst unbelieving men, who set forth gods of their own invention. By gods in the verse may be meant, as I observed already, (Psalms 95:3,) either angels or idols. I would still be of opinion that the term comprehends whatever is, or is accounted deity. As God, so to speak, sends rays of himself through all the world by his angels, these reflect some sparks of his Divinity. (78) Men,

Isaiah 10:12 — after having permitted the Assyrian to plume himself beyond measure, he will in his turn be an avenger; for it belongs to him to repress the pride of the flesh, which is connected with sacrilege. Accordingly, the preposition על (gnal) (163) is emphatic, as if it declared that the Assyrian will not be protected by his loftiness from undergoing punishment. Fruit is here taken in a metaphorical sense, for wicked men think that they are happy and prosperous when they swell with pride, as

Isaiah 18:4 — midst of prosperity, and, intoxicated by their pleasures, imagine that they have nothing to do with God, “sudden destruction is at hand,” because God, by a look, frustrates all the designs or preparations of the world. (1 Thessalonians 5:3.) He therefore declares that he will be like a clear and calm sky, (21) and like the heat that drieth up the rain. And as a cloud of dew in the heat of harvest. (22) Now we know that this rain is exceedingly adapted to ripen the fruits, and likewise

Isaiah 23:18 — a question arises, “Could that which the inhabitants of Tyre obtained by cheating and unlawful methods be offered to God in sacrifice?” For God abhors such sacrifices, and demands an honest and pure conscience. (Proverbs 21:27, Isaiah 1:13.) Many commentators, in expounding this passage, give themselves much uneasiness about this question, but without any good reason; for the Prophet does not mean that the merchandise of Tyre will be consecrated to God while she continues to commit fornication,

Isaiah 25:9 — 9.And it shall be said. The verb אמר (āmăr) is indefinite, “He shall say;” but as the discourse does not relate to one or another individual, but to all in general, I chose to render it in a passive form. (146) This is an excellent conclusion; for it shews that God’s benefits

Isaiah 29:22 — striking that it ought no longer to be doubted. If they gloried in the name of Abraham, they ought to consider whence it was that the Lord first delivered him, that is, from the service of idols, which both he and his fathers had worshipped. (Genesis 11:31; Joshua 24:2.) But on many other occasions he “redeemed” him; when he was in danger in Egypt on account of his wife, (Genesis 12:17,) and again in Gerar, (Genesis 20:14,) and again when he subdued kings, (Genesis 14:16,) and likewise when

Isaiah 3:1 — great or small, strong or weak. Al kenitz, wal kanitzan; the wild beast, male and female: proverbially applied both to fishing and hunting; that is, I seized the prey, great or little, good or bad. From hence, as Schultens observes, is explained Isaiah 3:1, literally, the male and female stay; that is, the strong and weak, the great and small.” Chappelow, quoted by Lowth. (50) Calvin has imitated the Hebrew phrase by the rendering vigorem et vim ; employing two words, of which one is in the masculine

Isaiah 37:4 — the blasphemy of this filthy dog; because frequently he delays and conceals vengeance for a time, and thus seems to shut his eyes and overlook it. In short, taking for granted that “all things are open and manifest to God,” (Hebrews 4:13,) he only asks with earnestness whether or not God actually shews that he is so highly offended by the blasphemies of Rabshakeh that he determines not to allow them to remain unpunished. In a word, he wishes God to hear effectually, that is, by restoring

Isaiah 4:3 — 3.And it shall come to pass that he who is left in Zion. He follows out the same statement, that when the pollution of the people shall have been washed away, what remains will be pure and holy. The explanation given by some, that they who shall be found

Isaiah 5:1 — memorable events were usually described in verse, that they might be repeated by every one, and that a lasting record of them might be preserved. In like manner, we see that Moses wrote a song, and many other compositions, (Exodus 15:1; Deuteronomy 32:1,) in order that all the events might be proclaimed in this manner, both in public and in private. The instruction becomes more widely diffused than if it had been delivered in plainer language. For the same reason Isaiah composed this song, that

1 Corinthians 10:1 — Epístola. ( Judas 1: 5 .) 1. Todos estaban debajo de la nube. El objetivo del apóstol es mostrar que los israelitas no eran menos el pueblo de Dios que nosotros, para que sepamos que no escaparemos impunemente de la mano de Dios, que los castigó ( 523) con tanta severidad. Porque la suma es esta: "Si Dios no los libró, tampoco te perdonará, porque tu condición es similar". De esa similitud demuestra con esto: que habían sido honrados con las mismas señales de la gracia de Dios, porque los sacramentos

1 Corinthians 7:14 — ansiedad a los creyentes. La relación del matrimonio es singularmente estrecha, de modo que la esposa es la mitad del hombre, de modo que los dos son una sola carne, ( 1 Corintios 6:16), de modo que el esposo es la cabeza de la esposa; ( Efesios 5:23;) y ella es la compañera de su esposo en todo; por lo tanto, parece imposible que un esposo creyente viva con una esposa impía, o lo contrario de esto, sin contaminarse por una conexión tan cercana. Por lo tanto, Pablo declara aquí que el matrimonio

2 Thessalonians 2:3 — 3 Que nadie te engañe. Para que no se prometan infundadamente la llegada en tan poco tiempo del alegre día de la redención, les presenta una predicción melancólica sobre la futura dispersión de la Iglesia. Este discurso corresponde totalmente con lo

Hebrews 2:13 — Я буду уповать на Него. Поскольку предложение это имеется в Psalms 17:3, вероятно, оно взято именно из этого источника. Кроме того, что Павел в Romans 15:9 другой его стих о призвании язычников относит ко Христову царству, сам контекст псалма показывает: Давид говорит здесь от имени Кого-то Другого. Ибо от проповедуемой

1 Peter 3:19 — Ведь не подлежит сомнению, что святые отцы и при жизни, и после смерти направляли к ней все свои помышления. Однако, если кому угодно сохранить слово «темница», вполне подходит и этот вариант. Ибо, покуда отцы жили, закон (по словам Павла, Galatians 3:23) был для них как бы стесняющей свободу стражей. И после смерти отцы неизбежно томились от желания скорейшего лицезрения Христа, поскольку Дух свободы тогда еще не был явлен. Значит беспокойное ожидание служило для них неким родом темницы. До сих