Bible Commentaries

Genesis 10:1 — 1.These are the generations. If any one pleases more accurately to examine the genealogies related by Moses in this and the following chapter, I do not condemn his industry. (306) And some interpreters have not unsuccessfully applied their diligence and

Psalms 103:4 — these words, thy mouth is satisfied, by which metaphor he alludes to the free indulgence of the palate, to which we surrender ourselves when we have a well-furnished table; for those who have scanty fare dare scarcely eat till they are half satisfied. (165) Not that he approves of gluttony in greedily devouring God’s benefits, as men give loose reins to intemperance whenever they have great abundance; but he borrowed this phraseology from the common custom of men, to teach us that whatever good

Psalms 62:11 — 11God hath spoken once. The Psalmist considered that the only effectual method of abstracting the minds of men from the vain delusions in which they are disposed to trust, was bringing them to acquiesce implicitly and firmly in the judgment of God. Usually

Psalms 8:2 — He now enters upon the proof of the subject which he had undertaken to discourse upon, (132) declaring, that the providence of God, in order to make itself known to mankind, does not wait till men arrive at the age of maturity, but even from the very dawn of infancy shines forth so brightly as is sufficient to confute all the ungodly, who,

Isaiah 23:1 — 1.The burden of Tyre. Tyre was very wealthy, and highly celebrated, both on account of the variety and extent of its commercial intercourse with all nations, and on account of the flourishing colonies which sprang from it: Carthage, which was the rival

Jeremiah 12:14 — people in general, as for the sake of the elect, a few of whom still remained. We have indeed seen that it was all over with the body of the people; for it had been said to Jeremiah, “Pray not for them, for I will not hear them,” (Jeremiah 11:14) The Prophet then knew the immutable purpose of God as to the mass of the people. Nor did he intend here to soften what might have appeared grievous in what he had taught. But as we have said elsewhere, and indeed often repeated, the prophets used

Jeremiah 2:31 — counselors.” I consider it to be the language of pride and of vain boasting: for the Jews thought themselves to be kings, according to what Paul says of the Corinthians, “Ye are rich, ye have reigned without us, and I would ye did reign.” (1 Corinthians 4:8.) The Corinthians, being inflated with pride on account of the opulence of their city, despised the simplicity of the Gospel; they looked for refined things, and were much addicted to novelties. Hence Paul, seeing that they despised

Jeremiah 28:9 — may also be shewn to be the definition of a true prophet; for when the event corresponds with the prophecy, there is no doubt but that he who predicted what comes to pass must have been sent by God. But we must bear in mind what is said in Deuteronomy 13:1, where God reminds the people that even when the event answers to the prophecy, the prophets are not to be thoughtlessly and indiscriminately believed, as though they predicted what was true; “for God,” he says, “tries thee,”

Daniel 10:16 — it. This ought to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel’s mission from God. We are aware, too, how Satan transforms himself into an angel of light, (2 Corinthians 11:14;) and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brought with him trustworthy

Daniel 7:13 — the son of Abraham and David. For if from the beginning he had put on human flesh, he would not have been born of these progenitors. It follows, then, that Christ was not a man from the beginning, but only appeared so in a figure. As also Irenaeus (18) says: This was a “prelude,” he uses that word. Tertullian also says: “Then the Son of God put on a specimen of humanity.” (19) This was a symbol, therefore, of Christ’s future flesh, although that flesh did not yet exist.

Hosea 12:3 — otras personas por su propia virtud o la de sus padres; pero que Dios por su propia voluntad los había elegido. Malachi alega lo mismo contra ellos, Not ¿No fueron Jacob y Esaú hermanos? Sin embargo, Jacob amaba y Esaú lo miraba con odio "( Malaquías 1:2). Porque sabemos desear qué arrogancia se ha exaltado esta nación. “¿Pero de dónde habéis surgido? Mira hacia atrás a tu origen: sois hijos de Abraham e Isaac. ¿En qué, pues, difieren de los íduos? Ciertamente han sido engendrados por Esaú; y Esaú

Jonah 1:2 — Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city (11). It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think

Zephaniah 3:4 — when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions. (108) He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites

Zechariah 14:9 — kingdom of Israel departed from the son of David, it was the same as though they had refused to bear the authority of God himself, according to what he said to Samuel, “Thee have they not despised, but me, that I should not reign over them.” (1 Samuel 8:7.) And yet Samuel was only a governor for a time over the people; but when the people through a foolish zeal wished a king to be given then, God complains that he was despised in not being allowed to reign over them alone. This was more fully

Malachi 2:11 — The Prophet now explains how the Jews departed from the covenant of their fathers, and he exaggerates their sin and says, that abomination was done in Israel; as though he had said, that this perfidy was abominable. Some render the verb, בגד, begad, (227) transgressed, and so it is often taken in Hebrew: but as in the last verse the Prophet had said, נבגד, nubegad, “Why do we deal perfidiously every one with his brother?” I doubt

Matthew 4:1 — Mateo 4:1 . Entonces Jesús fue guiado. Había dos razones por las cuales Cristo se retiró al desierto. El primero fue que, después de un ayuno de cuarenta días, podría presentarse como un hombre nuevo, o más bien un hombre celestial, para el desempeño de su cargo.

John 20:17 — 17. No me toques. Esto parece no estar de acuerdo con la narrativa de Mateo; porque él dice expresamente que las mujeres lo sostuvieron por los pies y lo adoraron ( Mateo 28:9). Ahora, dado que él se dejó tocar por sus discípulos, ¿qué razón había para

Acts 10:4 — and good works do not only please God, but that they are also adorned with this excellent reward, that he heapeth upon us and enricheth us with greater gifts for their sakes; according to that, “To him that hath shall be given,” (Matthew 13:12.) And again, “Well done, good and faithful servant; thou hast been faithful in a few things, I will set thee over many things,” (Matthew 25:21.) For God doth after this sort extol his by a continual course of his gifts, as it were

Acts 15:2 — поколебав упование, мучили беспокойством несчастные души. Затем речь шла о весьма важном деле: о лишении верующих свободы, купленной Христовой кровью. Хотя внутренняя свобода Духа была у отцов общей с нами, мы все же знаем, чему учит Павел (Galatians 4:1,Galatians 4:3). А именно: их заключили под детоводительство закона, так что они мало отличались от рабов. Мы же после пришествия Христова, разрешенные от водительства закона, словно по окончании опеки, действуем много свободнее. Третий порок этого учения

2 Peter 1:19 — 19. También tenemos. Ahora muestra que la verdad del evangelio se basa en los oráculos de los profetas, para que los que lo abrazaron duden en dedicarse por completo a Cristo: porque los que vacilan no pueden ser más que negligencia en sus mentes. Pero