Bible Commentaries

Ezekiel 16:31 — altar on a high place to God’s honor? but we see that the Prophet abhors that superstition. Since therefore God wishes nothing to be changed in his worship, as the principal part of his worship is obedience, which he prefers to all sacrifices, (1 Samuel 15:22,) let us learn that things which we might tolerate ought to be detested by us, because God condemns them so severely. Since therefore you have erected and made for thyself a high place at the head of all streets and paths, that is in every

Hosea 4:2 — were alone illustrious among the people of Israel: such did the Prophet brand with these disgraceful names, calling them murderers and thieves. So also does Isaiah speak of them, ‘Thy princes are robbers and companions of thieves,’ (Isaiah 1:23.) And we already reminded you, that the Prophet addresses not his discourses to few men, but to the whole people; for all, from the least to the greatest, had fallen away. He afterwards says, They have broken out. The expression no doubt is to be

Amos 4:5 — were in other things careful and diligent enough; but this defection was the chief abomination. It could not then be, that God would approve of deprivations; for obedience, as it is said elsewhere, is of more account before him than all sacrifices, (1 Samuel 15:22) Proclaim, he says, נדבות, nudabut, voluntary oblations. What he means is, “Though ye not only offer sacrifices morning and evenings as it has been commanded you, though ye not only present other

Jonah 3:2 — κηρυξον εν αυτη κατα το κηρυγμα το εμπροσθεν ο ̀̔ εγω ελαλησα προς σε — And preach in it the former preaching which I have spoken to thee.” עליה in five MSS.,

Zechariah 1:14 — God, when he hides himself for a time and does not immediately stretch forth his hand to help us. It follows — (24) Marckius and Henderson have followed this rendering of Calvin, and on the ground of a distinction between [ל ] and [ב ] following the verb here when followed by [ל ] as well as by [ב ], see 1 Kings 20:10; Psalms 106:16. Our version, followed by Blayney and Newcome, is to be preferred here. There are two kinds of jealousy, as observed by Blayney: the

Zechariah 12:13 — Nathan is named, because he was a celebrated Prophet and eminent above others, and that the Prophets are designated by him. He says that many teachers arose from the tribe of Simeon; but I know not where he got his information, for he adduces no proofs. (166) But I am satisfied with the simple view already given, — that the Prophet by mentioning certain families meant to include the whole people, and that he does not omit the royal family nor the priests, because they were especially those who

Zechariah 12:3 — conspired against Jerusalem, and made every effort to overthrow it, they should yet at length find it to be a weight far too heavy for them: they should therefore break or lacerate their own arms, for their sinews would be broken by over-exertion. (154) Some explain the last clause more frigidly, “In tearing he will be torn,” as when any one takes up a rough stone, he tears his own hands. But the Prophet, I have no doubt, meant to set forth something more serious; and each clause would

Zechariah 14:2 — commotions would arise, they could not be ascribed to chance or to fortune, or to the purposes of men, but to the decree of heaven. He then bids them to look to God, that they might humble themselves umber his mighty hand, according to what Peter also does. (1 Peter 5:6.) He might have said in a briefer manner, “All the nations shall conspire;” but he ascribes this to God, and says, that he will bring them, like a prince, who collects an army, which he commands to fight under his banner. And by

Matthew 14:34 — Matthew 14:34.They came into the country of Gennesareth. The Evangelists give that designation to the country which borrowed its name from the lake, though it is uncertain if it was not rather the name of the country that was bestowed on the lake; but that is

Matthew 14:6 — door is opened to filthy and immodest conversation; and, lastly, no moderation is observed. This was the reason why the patriarch Job was in the habit of offering sacrifices, while his sons were feasting alternately in each other’s houses, (Job 1:5.) It was because he thought that, when the guests invite one another to mirth, they are far from maintaining due moderation, and sin in a variety of ways. Thus it happened that Herod, intending to give a rich entertainment to his guests, permitted

Matthew 19:14 — 14.Suffer children. He declares that he wishes to receive children; and at length, taking them in his arms, he not only embraces, but blesses them by the laying on of hand; from which we infer that his grace is extended even to those who are of that age.

Matthew 23:39 — cometh in the name of the Lord; for he does not declare what they will be, but what he himself will do. And even the adverb until extends no farther than to the time which goes before. Joseph did not know his wife until she brought forth Christ, (Matthew 1:25.) By these words Scripture does not mean, that after Christ had been born they lived together as husband and wife, but only shows that Mary, before the birth of her son, was a virgin that had not known man. So then the true meaning of the present

Matthew 23:6 — discharge the office of teaching in his name. If the question be about the title, Paul certainly did not intend to do any injury to Christ by sacrilegious usurpation or boasting, when he declared that. he was a master and teacher of the Gentiles, (1 Timothy 2:7.) But as Christ had no other design than to bring all, from the least to the greatest, to obey him, so as to preserve his own authority unimpaired, we need not give ourselves much trouble about the word. Christ therefore does not attach

Matthew 24:3 — But above all, a foolish hope which they entertained, as to the immediate reign of Christ, drove them to hasten to the attainment of happiness and rest, without attending to the means. Just as, when they see that Christ is risen from the dead, (Acts 1:6,) they rush forward to grasp at that happiness, which is laid up for us in heaven, and which must be attained through faith and patience. Now though our condition is different, because we have not been educated among the shadows of the Law, so as

Matthew 26:53 — with danger? Because no remedy can be discovered according to the flesh, we make this or the other contrivance, as if there were no angels in heaven, who — Scripture frequently tells us — are placed as guardians for our salvation, (Hebrews 1:14.) In this way we deprive ourselves of their assistance; for all who are impelled, by their restlessness and excessive anxiety, to stretch out their hands to forbidden remedies for evils, do unquestionably renounce the providence of God.

Matthew 28:2 — from what follows, that they gathered courage, and were gradually instructed in such a manner, that they perceived the hand of God to be present. Our three Evangelists, from a desire of brevity, leave out what is more fully related by John, (John 20:1) which, we know, is not unusual with them. There is also this difference, that Matthew and Mark mention but one angel, while John and Luke speak of two. But this apparent contradiction also is easily removed; for we know how frequently in Scripture

Matthew 5:45 — In short, Christ assures us, that this will be a mark of our adoption, if we are kind to the unthankful and evil. And yet you are not to understand, that our liberality makes us the children of God: but the same Spirit, who is the witness, (Romans 8:16,) earnest, (Ephesians 1:14,) and seal, (Ephesians 4:30,) of our free adoption, corrects the wicked affections of the flesh, which are opposed to charity. Christ therefore proves from the effect, that none are the children of God, but those who resemble

Mark 14:24 — Mark 14:24.This is my blood. I have already remarked that, when we are told that the blood is to be shed —according to the narrative of Matthew — for the remission of sins, these words direct us to the sacrifice of the death of Christ, without

Luke 1:31 — 31.Behold, thou shalt conceive in thy womb The angel adapts his words, first to Isaiah’s prophecy, (Isaiah 7:14,) and next to other passages of the Prophets, with the view of affecting more powerfully the mind of the virgin: for such prophecies were

Luke 1:37 — 37.For no word shall be impossible with God If we choose to take ῥη̑μα, word, in its strict and native sense, the meaning is, that God will do what he hath promised, for no hinderance can resist his power. The argument will be, God hath promised, and therefore he will accomplish it; for we ought