Bible Commentaries

Isaiah 53:2 — what is taught us concerning him by the Holy Scriptures; and therefore the phrase “before him,” is here contrasted with human senses, which cannot comprehend that lofty greatness. Almost the same metaphor was used by the Prophet, (Isaiah 11:1) when he said, “A branch shall spring out of the stock of Jesse;” for the house of David was like a dry stock, in which no rigor and no comeliness was visible, and on that account is there called not a royal house, but “Jesse,”

Isaiah 62:7 — he applies it to prayer, by which we obtain from God some fruit of doctrine. Even the angels move us by their example to this earnestness of prayer, as we read in Zechariah that the angel prays ardently for the restoration of the Church. (Zechariah 1:12.) Till he restore. Hence infer that there are two distinct benefits: first, to have faithful pastors who shall watch over the safety of the Church; secondly, that the Church be upheld and preserved in her condition by their agency. But God, who

Isaiah 66:15 — 15.For, lo, Jehovah will come in fire. The object of this (ὑποτύπωσις) lively description is, that believers, when they see worthless men laughing at their distresses, and growing more and more insolent,

Jeremiah 2:29 — says, that they were perfidious. The meaning then is, that the Jews ill consulted their own interest in hardening themselves in their obduracy; for God would hold them fully convicted of impiety, so that they in vain alleged this or that as an excuse. (61) Now this passage deserves especial notice: for we know how prone we are by nature to hypocrisy; and when God summons us to his tribunal, hardly one in a hundred will acknowledge his guilt and humbly pray for forgiveness; but the greater part complains,

Jeremiah 30:13 — thy healing In one sentence he includes the whole first chapter of Isaiah, who handles the subject, but explains more fully his meaning. There is, however, nothing obscure when the Prophet says that there was no one to heal the evils of the people. (10) We must ever bear in mind his object, that is, that the people were too easily deceived, when they hoped to return shortly to their own country. But we may hence gather a general truth, — that men never understand the favor of God until they

Jeremiah 31:26 — is difficult to see exactly the purport of this verse: what does “beheld,” or saw mean? May not the verb be considered as in Hophal, “I was made to see,” or, had a vision? The verb is often used in this sense: see Zechariah 3:1. Then we may give this version, — Hereupon I awoke and had a vision; And my sleep had been pleasant to me. Visions were of two kinds, given in sleep, and given to persons awake: the previous vision was given to the Prophet while he was asleep.

Jeremiah 48:11 — hand against them, according to what was done by David, who also exhorted the faithful patiently to wait for the day of the Lord, when they saw the ungodly enjoying all kinds of pleasure, and meeting with success according to their wishes. (Psalms 37:1.) We now then understand the object of the Prophet. He compares Moab to an old man, who had passed his whole life in security, without any losses, without any grief or sorrow. Quiet, then, has Moab been, or quiet from his childhood, even from the time

Jeremiah 48:2 — be the praise or the boasting of Moab over Heshbon We may learn from this place and from others, that Heshbon had been taken from the Moabites; for it was occupied by God’s people, because the Moabites had lost it, as Moses relates in Numbers 21:30, and in Deuteronomy 2:26, etc. But (as things change) when the Moabites became strong, they took away this city from the Israelites. Hence the Prophet says, that there would be no more boasting that they possessed that city; for he adds, They have

Ezekiel 13:21 — be extended generally to all the sons of Abraham according to the flesh. For God suffered almost all to perish, as he had said by Isaiah: “Even if thy people had been as the sand of the sea-shore, a remnant only shall be saved,” (Isaiah 10:22.) When, therefore, God speaks here concerning his own people, this sentence ought to be restricted to the elect: as when it is said in the psalm, How soft and kind is God to his people Israel; and then he adds by way of correction, to those who

Daniel 2:14 — and the edict Some translate prudently and cunningly and עטא, gneta, signifies “prudence, ” just as טעם , tegem, metaphorically is received for “intelli gence” when it signifies taste. (126) But we shall afterwards find this latter word used for an edict, and because this sense appears to suit better, I therefore adopt it, as Daniel had inquired of the prefect the meaning of the edict and the king’s design. Arioch also is called

Daniel 4:16 — punishments are not remitted without the fault being excused, is false; as we see in the example of Ahab. For God remitted the fault to the impious king, but because he seemed to shew some signs of repentance, God abstained from greater punishment. (1 Kings 21:29.) So also we may see the same in the case of Nebuchadnezzar. God was unwilling utterly to root him out—for the metaphor of the tree shews this—but he desired seven times to pass over him Some understand seven weeks, others seven

Zechariah 11:3 — the kingdom of Judah and to the kingdom of Israel. Both kingdoms were indeed then abolished; but I speak of the countries themselves. The meaning is — that neither Judea nor the land of the ten tribes would be free from God’s vengeance. (131) He afterwards adds — (131) The whole passage, including the three first verses, is remarkably concise, striking, and poetical,—   1.Open, Lebanon, thy doors, That consume may the fire thy cedars: 2.Howl thou the fir-tree; For

Zechariah 9:12 — God alone. Though then the Jews were not made safe by moats, or by walls, or by mounds, he yet reminds them, that God would be sufficient to defend them, and that he would be to them, as it is said in another place, a wall and a rampart. (Isaiah 26:1.) But it is not without reason that he calls them the captives of hope; for many had wholly alienated themselves from God and altogether fallen away, so as to be unworthy of any promise. By this mark then he distinguishes between the faithful captives

Matthew 12:17 — 17.That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ’s prohibiting loud and general reports to be circulated respecting his power (93), but that this was an exhibition of that

Matthew 16:27 — promised to good works, their merit is not contrasted with the justification which is freely bestowed on us through faith; nor is it pointed out as the cause of our salvation, but is only held out to excite believers to aim at doing what is right, (471) by assuring them that their labor will not be lost. There is a perfect agreement, therefore, between these two statements, that we are justified freely, (Romans 3:24,) because we are received into God’s favor without any merit; (472) and yet

Matthew 2:6 — particular words, but to be satisfied with this, that the Evangelists never torture Scripture into a different meaning, but apply it correctly in its native meaning. But while it was their intention to supply with milk children and “novices” (1 Timothy 3:6) in faith, who were not yet able to endure “ strong meat,” (Hebrews 5:12,) there is nothing to prevent the children of God from making careful and diligent inquiry into the meaning of Scripture, and thus being led to the fountain

Matthew 26:14 — Matthew 26:14.Then one of the twelve, who was called Judas Iscariot. Christ’s admonition was so far from being of any avail for softening the heart of Judas, or producing any change in it for the better, that he immediately went away, without any concern,

Matthew 27:51 — 51.And, lo, the veil of the temple was rent. When Luke blends the rending of the veil with the eclipse of the sun, he inverts the order; for the Evangelists, as we have frequently seen, are not careful to mark every hour with exactness. Nor was it proper

Matthew 5:23 — Matthew 5:23.Therefore, if thou shalt bring thy gift This clause confirms, and at the same time explains, the preceding doctrine. It amounts to this, that the precept of the law, which forbids murder, (Exodus 20:13,) is obeyed, when we maintain agreement and brotherly kindness, with our neighbor. To impress this more strongly upon us, Christ declares, that even the duties of religion are displeasing to God, and are rejected by him, if we are at variance with

Matthew 6:24 — entertain no scruple as to the arrangement of them. What is here said with a special reference to riches, may be properly extended to every other description of vice. As God pronounces everywhere such commendations of sincerity, and hates a double heart, (1 Chronicles 12:23,) all are deceived, who imagine that he will be satisfied with the half of their heart. All, indeed, confess in words, that, where the affection is not entire, there is no true worship of God: but they deny it in fact, when they attempt