Bible Commentaries

Genesis 1:3 — said Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. (48) Yet John testifies that ‘without him nothing was made of the things which were made,’ (John 1:3.) And it is certain that the world had been begun by the same efficacy of the Word by which it was completed. God, however, did not put forth his Word until he proceeded to originate light; (49) because in the act of distinguishing (50) his wisdom

Genesis 12:7 — his name, admits of a twofold exposition; namely, either to pray to God, or to celebrate his name with praises. But because prayer and thanksgiving are things conjoined, I willingly include both. We have before said, in the fourth chapter (Genesis 4:1), that the whole worship of God was not improperly described, by the figure synecdoche, under this particular expression; because God esteems no duty of piety more highly, and accounts no sacrifice more acceptable, than the invocation of his name, as

Genesis 28:12 — 12.And he dreamed. Moses here teaches how opportunely, and (as we may say) in the critical moment, the Lord succoured his servant. For who would not have said that holy Jacob was neglected by God, since he was exposed to the incursion of wild beasts,

Psalms 1:1 — 1.Blessed is the man. (19) The meaning of the Psalmist, as I have stated above, is, that it shall be always well with God’s devout servants, whose constant endeavor it is to make progress in the study of his law. The greater part of mankind being

Psalms 39:10 — 10Take away thy stroke from me. David here confirms the prayer which he had already presented, namely, that having obtained pardon from God, he might, at the same time, be gently dealt with by him. This prayer, however, does not disturb the silence of

Psalms 41:1 — 1.Blessed is he that judgeth wisely of the poor. Interpreters are generally of opinion that the exercise of kindness and compassion manifested in taking care of the miserable, and helping them, is here commended. Those, however, who maintain that the

Psalms 60:8 — Others, without supposing any ironical allusion, take the words as they stand, and interpret them as meaning servile plaudits; that much and obstinately as they hated his dominion, they would be forced to hail and applaud him as conqueror. Thus in Psalms 18:44, it is said, “The sons of the strangers shall feign submission to me.” (397) (394) This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David

Psalms 96:4 — other parts, and it was the true God only who was robbed of that glory which belonged to him. All the world had conspired to believe a lie. Yet the Psalmist, sensible that the vain delusions of men could derogate nothing from the glory of the one God, (81) looks down with indifference upon the opinion and universal suffrage of mankind. The inference is plain, that we must not conclude that to be necessarily the true religion which meets with the approbation of the multitude; for the judgment formed by

Leviticus 11:2 — meats was a part of that elementary instruction (37) under which God kept His ancient people. "Let no man therefore judge you (says Paul) in meat or in drink, which are a shadow of things to come; but the body is of Christ.” (Colossians 2:16.) By which expressions he means, that what was spiritual had been shadowed forth in the external rite of abstaining from meats. To the same effect he elsewhere says, (Romans 14:14) that he knows and is persuaded, (38) that in the Lord Jesus Christ

Isaiah 10:12 — 12.But it shall come to pass. Hitherto the Prophet had explained what would be the pride of the Assyrian, after having obtained a victory over Israel; but now he foretells what will happen to the Assyrian himself, and what will be the purpose of God against

Isaiah 19:11 — 11.Surely the princes of Zoan are fools. Here he joins wisdom with folly, and not without reason; for it is impossible to take away from men a conviction of their wisdom, which leads them to believe, in opposition to God himself, that they are wise. It

Isaiah 24:1 — 1.Behold, Jehovah maketh the earth empty. This prophecy, so far as I can judge, is the conclusion of all the descriptions that have been given from the thirteenth chapter downwards, in which Isaiah foretold destruction not only to the Jews and to Israel,

Isaiah 3:17 — 17.Therefore will the Lord make bald (67) the crown of the head Here the particle ו, (vau,) which signifies and, is put for therefore; for he threatens that, since neither gentle advices nor any words can reform them, the Lord will deal with them

Isaiah 41:1 — 1.Be silent to me, (133) O islands. Though the Prophet’s discourse appears to be different from the former, yet he pursues the same subject; for, in order to put the Jews to shame, he says that he would have been successful, if he had been called

John 20:17 — половиной воскресения и желая удержать Его в этом мире. Польза же этого учения двойная. Первая: всякий не желающий ошибиться в поисках Христа, должен возвысить свой разум к небу. Вторая: всякий, стремящийся ко Христу, должен, как учит Павел (Colossians 3:1,Colossians 3:8), отбросить плотские и земные чувства. Иди к братьям Моим. Некоторые относят имя братьев к родственникам Христа, но, думаю, они ошибаются. Почему Христос посылает к ним, а не к ученикам? На это отвечают: потому что Иоанн свидетельствует

Acts 2:17 — менялись слова, мысль пророка остается неизменной. Кроме того, я согласен, что фразу: Бог изольет Духа, – следует понимать так: от Духа как от единственного и неисчерпаемого источника к людям притекут многообразные дары. Ведь по свидетельству Павла (1 Corinthians 12:4): дары различны, а Дух – один и тот же. Отсюда мы выводим хорошее учение: самое полезное, что нам может дать Бог, – это благодать Духа. Больше того, без нее все остальное напрасно. Ведь Бог, обещав спасение Своему народу, одновременно

Galatians 3:19 — способен принести праведность, сразу же возникают разные мысли, что закон либо бесполезен, либо противен завету Божию, или что-то в этом роде. Более того, может прийти на ум следующее: Почему не сказать о законе то же, что Иеремия говорит о новом завете (31:31), что он дан после для исправления немощи предыдущего учения? Так что Павлу, желавшему удовлетворить галатов, предстояло ответить на все подобные возражения. Во-первых, он спрашивает: каково употребление закона. Ведь, поскольку закон воспоследовал

1 Peter 2:6 — lo traducen "Abrazo", porque a través de él todos estos se unen, se apartan completamente del significado del Apóstol. Nada mejor es otra exposición, que Cristo supera a los demás; Pedro simplemente pretendía citar el testimonio de las Escrituras. (21) Luego muestra lo que había sido enseñado por el Espíritu Santo en las Escrituras, o, lo que es lo mismo, que lo que agrega está contenido en ellas . Tampoco es una confirmación inadecuada del verso anterior. Porque vemos por qué pequeñas razones,

1 John 3:2 — Él no comprende que seremos iguales a él; porque debe haber alguna diferencia entre la cabeza y los miembros; pero seremos como él, porque hará que nuestro cuerpo vil sea conforme a su cuerpo glorioso, como Pablo también nos enseña en Filipenses 3: 21 . Porque el Apóstol pretendió mostrar en breve que el fin final de nuestra adopción es, que lo que ha precedido en orden en Cristo, se completará en nosotros. Sin embargo, la razón que se agrega puede parecer inapropiada. Porque si ver a Cristo nos

1 John 4:1 — Церкви. И коль уже тогда к апостолам и другим верным учителям примешивались мошенники, что удивительного, если после угнетения евангельского учения в мире возникло множество его искажений? Итак, древность не должна мешать нам отличать истину от лжи.1) Не всякому духу верьте. Многие (как было уже сказано), когда Церковь страдает от расколов и споров, пугаются и отходят от Евангелия. Дух же предписывает нам совершенно другое средство: верующие не должны без разбора и необдуманно принимать всякое учение.