Bible Commentaries

Genesis 21:10 — her husband than was becoming in a modest wife. Peter shows, that when, on a previous occasion, she called Abraham lord, she did not do so feignedly; since he proposes her, as an example of voluntary subjection, to pious and chaste matrons. (1 Peter 3:6.) But now, she not only usurps the government of the house, by calling her husband to order, but commands him whom she ought to reverence, to be obedient to her will. Here, although I do not deny that Sarah, being moved by womanly feelings, exceeded

Genesis 30:2 — to do so, when he saw her petulantly exalt herself, not only against her sister, who piously, homily, and thankfully was enjoying the gifts of God; but even against God himself, of whom it is said that the fruit of the womb is his reward. (Psalms 127:3.) On this account, therefore, Jacob is angry, because his wife ascribes nothing to the providence of God, and, by imagining that children are the offspring of chance, would deprive God of the care and government of mankind. It is probable that Jacob

Genesis 5:3 — 3.And begat a son in his own likeness. We have lately said that Moses traces the offspring of Adam only through the line of Seth, to propose for our consideration the succession of the Church. In saying that Seth begat a son after his own image, he refers

Exodus 34:3 — 3.And no man shall come up with thee Again men as well as beasts are prohibited from access to the mount, as had been the case at the first promulgation of the Law, in order that the people might obediently receive the Law as if come down from heaven.

Exodus 8:18 — bearing with their audacity, He has sufficiently proved the faith of His people, He compels them to stop abruptly, as it were, that they may sink in confusion, and “proceed no further,” as Paul says, when recounting this history. (2 Timothy 3:9.)

Psalms 2:3 — 3.Let us break, etc. This is a prosopopoeia, (25) in which the prophet introduces his-enemies as speaking; and he employs this figure the better to express their ungodly and traitorous design. Not that they openly avowed themselves rebels against God,

Isaiah 29:19 — grace of illumination does not belong indiscriminately to all; for, although all have been chastened together, yet not all have had their hearts subdued by affliction, so as truly to become “poor in spirit,” or “meek.” (Matthew 5:3.)

Isaiah 29:3 — 3.And I will camp against thee round about. By the word כדור (kāddūr) (257) he alludes to the roundness of a ball; and the expression corresponds to one commonly used, (“Je l’environneray,”)

Isaiah 50:3 — 3.I clothe the heavens with blackness. He mentions also that thick darkness which was spread over all Egypt during the space of three days. (Exodus 10:22.) At that time the heaven was clothed as with a mouming dress; for, as fine weather has a gladdening

Numbers 28:3 — 3.And thou shalt say unto them. He repeats what we have seen in Exodus, that they should kill two lambs daily, one in the morning, and the other in the evening; but he speaks more fully of the concomitants of flour and wine, and also refers to the antiquity

Matthew 1:16 — Messiah, Anointed, to the Redeemer alone: as is evident from Daniel, (Daniel 9:25.) The evangelical history everywhere shows that this was an ordinary way of speaking, at the time when the Son of God was “manifested in the flesh,” (1 Timothy 3:16.) (96) Every reader of the Bible is familiar with the phrase, the Lord’s anointed, as applied to David and his successors, (2 Samuel 19:21; Lamentations 4:20.) — Ed.

Matthew 22:29 — the resurrection far exceeds the capacity of the human senses, it will be incredible to us, till our minds rise to the contemplation of the boundless power of God, by which, as Paul tells us, he is able to subdue all things to himself, (Philippians 3:21.) Besides, the Sadducees must have been void of understanding, when they committed the error of estimating the glory of the heavenly life according to the present state. In the meantime, we learn that those men form and express just and wise sentiments

Mark 3:5 — Mark 3:5.And when he had looked around upon them with indignation To convince us that this was a just and holy anger, Mark explains the reason of it to be, that he was grieved on account of the blindness of their hearts. First, then, Christ is grieved, because

Luke 11:37 — true purity. The Jews, not satisfied with this moderate portion had added many other washings, and more especially, that no person should partake of food till he had been washed with the water of purification, as Mark relates more minutely, (Mark 12:3,) and as is also evident from John, (John 2:6.) This fault was accompanied by wicked confidence; for they cared little about the spiritual worship of God, and thought that they had perfectly discharged their duty, when the figure was substituted in

John 1:23 — Глас вопиющего. Поелику Иоанн своевольно присвоил бы себе учительские права, если бы не показал в чем именно состоит его служение, он подтверждает его свидетельством Исаии (Isaiah 40:3). Откуда следует, что поступает он лишь по божественному повелению. Исаия же говорит в том месте не об одном Иоанне, но, обещая Церкви восстановление, предрекает будущее и слышит радостные голоса, призывающие подготовить пути Господу. Хотя он прежде

John 1:30 — 30.This is he of whom I said. He comprehends every thing in a few words, when he declares that Christ is the person who, he said, was to be preferred to him; for hence it follows that John is nothing more than a herald sent on his account; and hence again

John 1:40 — озарил ею своего брата. Итак, горе нашей лености, если сами, просветившись в большей мере, мы не пытаемся сделать других причастниками той же благодати. Более того, в Андрее заметны два качества, которые Исаия требует от всех детей Божиих (Isaiah 2:3): чтобы каждый взял за руку ближнего своего и сказал: Придите, поднимемся на гору Господню, и Он будет учить нас. Андрей протянул руку своему брату, но с той лишь целью, чтобы вместе с ним стать учеником в Христовой школе. Кроме того, надо отметить

John 12:2 — 2.There therefore they made him a banquet. Matthew (Matthew 26:7) and Mark, (Mark 14:3) say that he then supped at the house of Simon the leper. John does not mention the house, but shows plainly enough, that it was in some other place than the house of Lazarus and Martha that he supped; for he says that Lazarus was one of those who sat

John 6:48 — обретают пищу только в Нем, напитываясь в Нем для духовной жизни. Кроме того, следует помнить то, о чем я говорил ранее: здесь не идет речь о манне как о тайном образе Самого Христа. Ведь в этом смысле Павел называет манну духовной пищей (1 Corinthians 10:3). Однако мы уже говорили, что Христос приспосабливает Свою речь к слушателям, которые заботились лишь о насыщении чрева и не видели в манне ничего более возвышенного. Посему Христос справедливо говорит, что их отцы умерли, то есть – те отцы, которые

Romans 4:22 — nothing more than what it receives from the word. Hence he does not become immediately just, who is imbued only with a general and confused idea that God is true, except he reposes on the promise of his favor. (149) As in a former instance in Romans 4:3, there is no nominative case to this verb: it is supplied by the sentence. This is the case not unfrequently in languages, such as Greek and Hebrew, in which the person is included in the verb itself. There is no nominative in the Welsh version, and