Bible Commentaries

Psalms 2:12 — 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 son and an elect person; but in whatever way you take it, the meaning will remain the same. Christ was truly chosen of the Father, who has given him all power, that he alone should stand pre-eminent above both men and

Isaiah 16:5 — the blessing of God again began to burst forth on the Jews. It is as if it had been said “All the enemies of the chosen people maliciously contrive the ruin of that kingdom, which God promised should be established for ever. ” (2 Samuel 7:13.) That the godly may not give way to despondency amidst the unhappy confusion, they are reminded of the perpetuity of the kingdom, of which they had been assured by a well-known prediction. It cannot therefore be explained as referring to any other

Isaiah 19:21 — 21.And the Lord shall be known by the Egyptians. Isaiah now adds what was most important; for we cannot worship the Lord, or call upon him, till we have first acknowledged him to be our Father. “How,” says Paul, “shall they call on him

Isaiah 38:10 — 10.I said in the cutting off of my days. This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he was oppressed by so great perplexity, that he was weary with groaning, and sunk in lamentations, and did

Jeremiah 13:1 — אזור, asur, means not only the breeches which they then wore, but also a girdle or belt, according to what Isaiah says, when, speaking figuratively of Christ’s kingdom, that faithfulness would be the girdle of his loins. (Isaiah 11:5) It, may here, however, be taken for breeches as well as for a girdle. (70) As to the matter in hand, it makes no great difference. The Prophet then is bidden to buy for himself a linen girdle or a linen breeches, and he is also bidden to go to

Jeremiah 15:17 — those who then bore rule; he does not here so much reprove the common people as the chief men, who exercised authority and administered justice; for when he speaks of the assembly of the ungodly, he no doubt refers to wicked rulers, as the word סוד, sud, which means a secret, means also a council. And David (or whosoever was the author of the sixty-ninth Psalm) says, not that he was a sport to the vulgar, but that he was derided by those who sat in the gate, (Psalms 69:12) which

Jeremiah 17:22 — We stated in our last lecture why the Prophet so severely reproved the Jews for neglecting an external rite. It seems indeed a thing in itself of small moment to rest on one day; and God by Isaiah clearly declares, (Isaiah 1:13,) that he cares not for that external worship, for hypocrites think they have done all their duty when they rest on the seventh day; but God denies that he approved of such a service, it being like a childish play. We know what Paul says, that the

Jeremiah 29:11 — be gracious to them, and after seventy years would become their deliverer; but they were deaf to all these things, nay, they rejected with disdain all these promises, and said, “What! will God, forsooth, raise up the dead!” (Ezekiel 37:12) This, then, is the reason why the Prophet now speaks so largely of their future redemption: it was difficult to persuade the Jews; for as they thought that they would soon return to their own country, they could not endure delay, nor exercise the

Jeremiah 3:14 — in the Church. This, then, is the reason why the Prophet now repeats the same thing, Return, now, ye rebellious children; for he had said before, “Return, thou rebellious Israel.” He then adds, For I am a husband to you Some regard בעל bol, in the sense of being wearied, when found as here, בעלתי בכם bolti b ek em, “ I have been wearied by you:” but this meaning does not comport with this passage.

Jeremiah 50:21 — when he shows to us what is right, and prescribes the rule of life. But yet his hidden providence, by which he influences the ungodly, takes the place of a command, as it is said, “The king’s heart is in the hand of God.” (Proverbs 21:1) But Solomon speaks of a king rather than of common men, because, if there be any liberty among mankind, it belongs to kings, for they seem exempt from every yoke; and Solomon declares that the hearts of kings are ruled by God. Though then Darius

Ezekiel 16:20 — Such also was the confidence of the Jews; but, as I have said, we see that they were seized with a diabolic fury when they slew their sons and daughters. Abraham prepared to offer his son to God, but he had a clear command. (Genesis 22:9, and Hebrews 11:19.) Then we know that his obedience was founded on faith, because he was certainly persuaded, as the Apostle says, that a new offspring could spring up from the ashes of his son. Since, therefore, he extols the power of God as equal to this effect,

Numbers 12:1 — 1.And Miriam and Aaron spoke against Moses. This relation is especially worthy of observation for many reasons. If Aaron and Miriam had always quietly and cordially supported the honor of their brother, and had not been carried away by perverse and ungodly

Jonah 1:1 — people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in Matthew 12:39, ‘This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,’ as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from

Zephaniah 2:8 — Moabites and the Ammonites have persecuted you: they at length shall find that I am the guardian of your safety, and that you are under my protection.” We now apprehend the Prophet’s design. Nearly the same words are used by Isaiah, Isaiah 16:1, and also by Jeremiah Jeremiah 48:1, they both pursue the subject much farther, while our Prophet only touches on it briefly, for we see that what he says is comprised in very few words. But by saying that the reproach of Moab and the revilings of

Romans 11:25 — something that was secret. Nor did he do this without reason; for he wished to conclude, by a brief or plain sentence, a very perplexed question; and yet he declares what no one could have expected. But the words, Lest ye should be proud in yourselves, (361) show what was his designed object; and that was, to check the arrogance of the Gentiles, lest they should exult over the Jews. This admonition was also necessary, lest the defection of that people should immoderately disturb the minds of the weak,

Romans 4:25 — 25.Who was delivered for our offences, (150) etc. He expands and illustrates more at large the doctrine to which I have just referred. It indeed greatly concerns us, not only to have our minds directed to Christ, but also to have it distinctly made known how he attained salvation for us. And

1 Corinthians 1:1 — 1.Paul, called to be an Apostle In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned

1 Corinthians 15:45 — 45.As it is written, The first Adam was made Lest it should seem to be some new contrivance as to the animal body, (113) he quotes Scripture, which declares that Adam became a living soul, (Genesis 2:7) — meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known,

2 Corinthians 2:15 — 15.A sweet odor of Christ The metaphor which he had applied to the knowledge of Christ, he now transfers to the persons of the Apostles, but it is for the same reason. For as they are called the light of the world, (Matthew 5:14,) because they enlighten

2 Timothy 2:19 — 19Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively