Bible Commentaries

Genesis 11:1 — the years which he sets down, it plainly appears that one century only intervened. It is, however, to be noted, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. (321) It must, indeed, have added greatly to the weight of Noah’s sufferings, when he heard of this wicked counsel, which had been taken by his posterity. And it is not to be doubted that he was wounded with the deepest grief, when he beheld them,

Genesis 2:3 — 3.And God blessed the seventh day It appears that God is here said to bless according to the manner of men, because they bless him whom they highly extol. Nevertheless, even in this sense, it would not be unsuitable to the character of God; because his

Genesis 2:4 — derivations; but we are not to infer, that, in reading the Scriptures, we must have this diversity, or any diversity at all, in our view, when we meet with these different names of Deity. “These are the generations.” תולדות, (toledoth), “modo origines ejus rei de qua sermo est, modo posteros eorum de quibus agitur, significat. Priori sensu hoc loco sumitur posteriori, cap. 5:1.” “The term signifies, sometimes, the origin of the thing

Exodus 20:17 — dominion over it; for the sin of the will must ever be condemned even by heathen philosophers, nay, and by earthly legislators also; but he says that the Law, by resisting concupiscence, makes sin to “become exceeding sinful.” (Romans 7:13.) Now, it is not credible that, at the time in which he confesses that he knew not what concupiscence was, he was so senseless and stupid as to think no harm of wishing to kill a man, or of being inclined through lust to commit adultery with his brother’s

Exodus 25:31 — 31.And thou shalt make a candlestick. God would have seven bright lamps burning day and night in the Tabernacle: first, that the people might know that they were directed by God Himself as to how they were to worship Him aright, and that a light was set

Exodus 32:4 — of the calf, when it is nevertheless probable that workmen were employed upon it. But the infamy of the crime is justly brought upon him, inasmuch as he was its main author, and by his guilt betrayed the religion and honor of God. The Hebrew word (329) חרט, cheret, some translate a stylus or graving-tool, some a mould; the former think that the rough mass was formed by sculpture into the shape of a calf; the latter, that the calf was cast or founded; as we say, jetter en mousle,

Psalms 19:7 — which are here used, I will not spend much time in endeavoring very exactly to give the particular signification of each of them, because it is easy to gather from other passages, that they are sometimes confounded or used indifferently. עדות, eduth, which we render testimony, is generally taken for the covenant, in which God, on the one hand, promised to the children of Abraham that he would be their God, and on the other required faith and obedience on their part. It,

Psalms 2:12 — proper proof of our obedience and piety towards him is reverently to embrace his Son, whom he has appointed king over us, according to the declaration, “He that honoureth not the Son, honoureth not the Father who hath sent him,” (John 5:23) The term kiss refers to the solemn token or sign of honor which subjects were wont to yield to their sovereigns. The sum is, that God is defrauded of his honor if he is slot served in Christ. The Hebrew word בר Bar, signifies both a

Psalms 40:6 — understood כרה, carah, as is evident from their rendering it by κατηρτίσω 2.That the verb used in Exodus is not כרה, as here, but רצע,ratsang 3.That only one ear was pierced, as appears from the passages in the Pentateuch in which the rite is described. But here the plural number is used, denoting both ears. From these considerations, it is concluded that there is here no allusion to the custom

Psalms 65:4 — calling, nor yet properly entitled to a place in his temple. The Psalmist alludes, indeed, to the outward sanctuary, when he speaks of the Jews as chosen to approach God; but we must remember (what was brought under our attention, Psalms 15:1 and Psalms 24:3) that all were not real members of the Church who trod the court of the temple, but that the great qualifications necessary were the pure heart and the clean hands. Accordingly, we must understand by those brought near to God, such as present themselves

Psalms 78:1 — this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. (308) Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people his people, and the law

Isaiah 16:1 — to task for their disloyalty, “Send the tribute which you owe.” But we nowhere read that the Moabites were subjects or tributaries to the Jews, and there is no probability in the conjecture. Nor does the passage which they quote (2 Kings 3:5) give them any support; for that passage relates to the king of Israel, and expressly mentions Ahab and Samaria, who cherished, as we are aware, the utmost hatred against the Jews. I therefore adhere to the interpretation which I first noticed, as

Isaiah 19:21 — blessing. Of their own accord also, when any one chose to do so, they made vows on various occasions. (Deuteronomy 12:6.) And yet every person was not at liberty to make this or that vow according to his own pleasure; but a rule was laid down. (Numbers 30:3.) Whatever may be in that respect, it is evident that by the word vows the Prophet means nothing else than the worship of God, to which the Egyptians devoted themselves after having learned it from the word of God; but he mentions the acts of devotion

Isaiah 41:22 — profitable to be known, and by many remarkable predictions shewed, as far as was necessary, that he takes a peculiar care of the Church; as Amos says, “Shall there be any secret that God doth not reveal to his servants the prophets?” (Amos 3:7.) This privilege was wickedly and shamefully abused by the Jews, who universally made traffic of their trivial predictions among the Gentiles. But the truth always shone so brightly in the heavenly oracles, that all who guarded against snares clearly

Isaiah 50:4 — afterwards says, that he had been beaten with rods, which we nowhere read was done to Isaiah. But there is no great force in this argument; for David complains that his garments were divided, (Psalms 22:18,) which applies literally to Christ, (Matthew 27:35; John 19:24,) and yet it does not follow that this did not happen to David himself. For my own part, I have no doubt, that Isaiah comes forward as one who represents all the servants of God, not only those who were from the beginning, but those who

Isaiah 54:13 — 13.For all thy children. I consider that the copulative ו (vau,) “and,” here, as in many other passages, denotes for; and hence we may easily conclude that Isaiah spoke not of doctrine, but of men, of which the spiritual building of

Isaiah 63:17 — 9:18.) And yet it cannot be said or declared that God is the author of sin, because he punishes the ingratitude of men by blinding them in this manner. Thus believers here acknowledge that God has forsaken them, but that it is by their own fault; (183) and they acknowledge God’s righteous vengeance against them. In like manner, when Moses says that “God hath not hitherto given to the people eyes to see and a heart to understand,” (Deuteronomy 29:4,) he does not lay the blame on

Isaiah 8:18 — promises that he will persevere in faith and obedience to the Lord, though all should revolt. And the children. By children are meant the various classes of servants, agreeably to the ordinary custom of the Hebrew, and also of the Latin language. (133) He speaks of the disciples whom he had formerly mentioned. Hence we see what is demanded from those who wish to be reckoned among the true disciples of the Lord. It is, to declare with Isaiah that they are submissive and ready to hear, and that, as

Jeremiah 2:19 — only, that God would inflict on the people a just punishment; thy wickedness, he says, shall chastise thee; and a similar mode of speaking is adopted by Isaiah; “Stand;” he says, “against thee shall thy wickedness,” (Isaiah 3:9; Isaiah 59:12) as though God had said, “If I were even to be silent and not to take upon me the office of a judge, and if there were no other accuser, and no one to plead the cause, yet stand against thee will thy wickedness, and fill thee

Jeremiah 7:22 — God says that he nauseated them, that he was wearied with them, that his name was thereby polluted, (Isaiah 1:14) he says also, that to sacrifice was the same as though one killed a dog, an unclean animal, and as though one killed a man. (Isaiah 66:3.) “What are your offerings and sacrifices to me.” he says by Amos. Such declarations occur everywhere in the Prophets; we are told that sacrifices were not only of no account before God, but that they were filthy things which he abominated;