Bible Commentaries

Hosea 3:4 — a king and without a prince But it may still be further asked, What is the number of the days of which the Prophet speaks, for the definite number is not stated here; and we know that the exile appointed for the Jews was seventy years? (Jeremiah 29:10.) But the Prophet seems here to extend his prediction farther, even to the time of Christ. To this I answer, that here he refers simply to the seventy years; though, at the same time, we must remember that those who returned not from exile were supported

Hosea 4:14 — correct them for their scandalous conduct; for I wish them to be exposed to infamy.” For this truth must ever stand firm, ‘Him who honors me, I will honor: and him who despises my name, I will make contemptible and ignominious,’ (1 Samuel 2:30.) God then declares that he will not visit these crimes, because he designed in this way to punish the ungodly, by whom his own worship had been corrupted. He says, Because they with strumpets separate themselves. Some explain this verb

Joel 2:29 — previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet’s meaning as to the servants and the handmaids. (12) He then repeats, In those days, intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits

Joel 3:17 — that it may not be subject to the will of enemies; and yet we see that it often happens otherwise. But this ought to be imputed to our sins, for we make the breaches. God would, indeed be a wall and a rampart to us, as it is said elsewhere, (Isaiah 26:1;) but we betray his Church by our sins. Hence aliens occupy a place in it: Ye we see at this day; for Antichrist, as it has been foretold, has now for ages exercised dominion in God’s sanctuary. Since it is so, we ought to mourn at seeing God’s

Amos 5:11 — though they strangled the poor, or drew blood from their veins, inasmuch as they robbed them of their food and support. We now perceive what the Prophet meant: You have, he says, oppressed the poor, and taken from them a load of corn. Some render בר, ber, chosen, but improperly. Ye shall therefore build, etc. He declares here that they would not realize their hope, though they plundered on all sides to build palaces, and though they got great possessions to enrich themselves and their

Amos 5:13 — freedom of speech allowed them: and though they attempted to discharge their office, yet tyrannical violence would instantly impose silence on them. Similar was the case with Lot, of whom it is said that he groaned and vexed his own heart, (Genesis 16:1) He was constrained, I have no doubt, to be silent after having often used free reproofs; nay, he doubtless exposed himself to many dangers by his attempts to reprove the Sodomites. Such seems to me to be the meaning of the Prophet, when he says,

Obadiah 1:1 — subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, “The Lord has revealed this to me and to other Prophets;” according to what Isaiah says, Isaiah 53:1, ‘Who has believed our hearing?’ It is the same word, and he speaks of God’s word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. We have then heard a rumor

Obadiah 1:2 — probable, that the Prophet reproves the Idumeans, because they became arrogant, as it were, against the will of God, and in opposition to it, when, at the same time, they were confined to the narrow passes of mountains. It is said elsewhere, (Malachi 1:2,) ‘Jacob and Esau, were they not brethren?’ “But I have given to you the inheritance promised to your father Abraham; I have transferred the Idumeans to mount Seir.” Now it is less bearable, if any one be elated with pride,

Jonah 2:7 — hide, to cover; but in Niphal and Hithpael (in which conjugation it is found here) it signifies to fail: but its former meaning might still be suitably retained here; then it would be, ‘My soul hid or rolled up itself,’ as it is in Psalms 102:1, ‘The prayer of the afflicted, when he rolled up himself in his distress.’ They who render it, he multiplied prayers, have no reason to support them. I therefore doubt not but that Jonah here means, either that he had been overcome by

Micah 2:10 — The land of Canaan, we know, had been honored by God with the distinction of being a rest; yea God called it, not only the rest of the people, but also his own rest, ‘I have sworn in my wrath, if they shall enter into my rest,’ (Psalms 95:11.) The land of Canaan then was a sort of rest, hidden under the wings of God; for the Lord had assigned it as an inheritance to his chosen people. As God then dwelt in that land, and had also given it to the children of Abraham, that they might rest

Nahum 1:10 — “extreme satiety will be the cause of your ruin, when I shall attack you. Ye are indeed very violent; but all this your fury is altogether drunkenness: Come, he says, to you shall the vengeance of God as to those drunken with their own drinking (217) Some render the last words, “To the drunken according to their drinking;” and this sense also is admissible; but as the Prophet’s meaning is still the same, I do not contend about words. Others indeed give to the Prophet’s

Habakkuk 1:8 — in the evening hunger kindles his rage. There is, therefore, nothing more dreadful than hungry wolves. But, as I have said, except they find some prey about the evening, they become the more furious. We shall meet with the same simile in Zephaniah 3:1. We now see the drift of the Prophet’s words. He adds that their horsemen would be numerous (14) He now sets forth their power, lest the Jews should have recourse to vain hopes, because they might obtain some help either from the Egyptians or

Zephaniah 1:6 — it, [דרשוהו ]. The verb means to enquire of, to consult, and also to regard or to care for. They did not enquire of God as to his will, or they did not show any regard for him. See Genesis 25:0: 22; Ezekiel 20:1; and also Deuteronomy 11:12; Job 3:4. To seek the Lord is to seek his favor and communion with him; to enquire of the Lord is to seek the knowledge of his will in any difficulty.—Ed.

Zechariah 1:5 — statutes, what I had entrusted to the Prophets, have not been without their effect.” This view of the passage has been adopted by many, and by all of the most ancient interpreters; and those who followed them have been disposed to subscribe to it. (14) But more probable is the opinion of Jerome, who understands the latter clause of false Prophets, — “Your fathers and your Prophets, where are they?” as though God thus reproved the Jews: “See now, have not your fathers miserably

Zechariah 8:21 — together to worship God at Jerusalem. The ardor and vehemence of their zeal is to be noticed; for the Prophet says, that they would come of their own accord, and also encourage one another, according to what we have seen in the second chapter Zechariah 2:1, Lay hold will each on the hand of his brother, and say, let us go to the mount of the God of Jacob. But more is expressed in this place, for not only shall each one encourage his brother whenever met and an opportunity be offered, but he says that

Malachi 1:10 — sacrifice. The Targum favors “in vain,” or to no purpose, “Offer ye not on my altar an execrable oblation.” The word הכם is used in both senses — “for nothing” or without gain, Genesis 29:15; Exodus 21:2,—and “in vain” or uselessly, Proverbs 1:27; Ezekiel 6:10 It is difficult to know which of these views is the right one. What seems against our version is the negative לא in the second line. The sense given

Matthew 10:1 — to the preachers of his doctrine as to what he wishes them to do for a short time. From inattention to this point many have been led astray, so as to demand from all ministers of the word, without distinction, conformity to this rule. (567) Matthew 10:1.And having called the twelve disciples The number, twelve, was intended to point out the future restoration of the Church. As the nation was descended from twelve patriarchs, so its scattered remains are now reminded by Christ of their origin, that

Matthew 12:43 — busy, and moves from one place to another. In a word, he directs all his efforts to accomplish our destruction; and above all, when he has been vanquished and put to flight by Christ, it only tends more to whet his rage and keenness to do us injury. (144) Before Christ makes us partakers of his energy, it seems as if it were in sport and amusement that this enemy reigns over us; (145) but when he has been driven out, he conceives resentment at having lost his prey, collects new forces, and arouses

Matthew 13:14 — 14.And in them is fulfilled the prophecy of Isaiah. He confirms his statement by a prediction of Isaiah, that it is far from being a new thing, if many persons derive no advantage from the word of God, which was formerly appointed to the ancient people,

Matthew 3:2 — bondage of sin and death, he claims us as his own; that, even while our pilgrimage on earth continues, we may enjoy the heavenly life by faith: for he “hath blessed us with all spiritual blessings in heavenly places in Christ,” (Ephesians 1:3.) Though we are like dead men, yet we know that our life is secure; for it “is hid with Christ in God,” (Colossians 3:3.) From this doctrine, as its source, is drawn the exhortation to repentance. For John does not say, “Repent