Bible Commentaries

Genesis 12:1 — 1.Now the Lord had said unto Abram. That an absurd division of these chapters may not trouble the readers, let them connect this sentence with the last two verses of the previous chapter. Moses had before said, that Terah and Abram had departed from their

Genesis 25:23 — common adoption, which spreads as widely as the external preaching of the word. Since this subject, thus briefly stated, may be somewhat obscure, the readers may recall to memory what I have said above in expounding the seventeenth chapter ( Genesis 17:1) namely, that God embraced, by the grace of his adoption, all the sons of Abraham, because he made a covenant with all; and that it was not in vain that he appointed the promise of salvation to be offered promiscuously to all, and to be attested

Jeremiah 8:19 — in other places. But another meaning is not unsuitable, — that Jeremiah describes the lamentations of the people in exile, after having been driven into Chaldea and Assyria: The voice, then, of the daughter of my people from a distant land; (231) that is, after having been deprived of their country, they will then begin to cry, and for this reason, because they wished the prophets to give them rest, and refused to bear any reproofs. Appropriate also is this view; but I prefer the former, —

Daniel 11:36 — razón para su punto de vista, pero su conclusión no tiene solidez, y lo percibiremos mejor en el progreso de nuestra exposición. Ahora debemos descubrir qué rey designa el ángel aquí. En primer lugar, lo aplico completamente al Imperio Romano, pero no (185) considero que comienza en el reinado de los Césares, ya que esto sea ​​inadecuado y desactualizado, como veremos. Por la palabra "rey" no creo que se indique una sola persona, sino un imperio, sea cual sea su gobierno, ya sea por un senado, por

Daniel 2:44 — the Prophet’s words cannot be otherwise explained than of the Roman empire, nor can they be drawn aside, except by violence, to the Turkish empire. I shall now relate what our brother Anthony has suggested to me, from a certain Rabbi Barbinel, (163) who seems to excel others in acuteness. He endeavors to shew by six principal arguments, that the fifth kingdom cannot relate to our Christ — Jesus, the son of Mary. He first assumes this principle, since the four kingdoms were earthly, the

Daniel 5:1 — although Metasthenes seems to be in error in supposing different kings instead of only different names. (240) For Herodotus does not call Belshazzar, of whom we are now speaking, a king, but calls his father Labynetus, and gives him the same name. (241) Metasthenes makes some mistakes in names, but I readily embrace his computation of time, when he asserts Evil-Merodach to have reigned thirty years. For when we treat of the seventy years which Jeremiah had formerly pointed out, we ought not to begin

Hosea 1:4 — overcame in the struggle, (Genesis 32:28.) Hence the posterity of Abraham gloried that they were Israelites. And the prophet Isaiah also glances at this arrogance, when he says, ‘Come ye who are called by the name of Israel,’ (Isaiah 48:1;) as though he said, “Ye are Israelites, but only as to the title, for the reality exists not in you.” Let us now return to our Hosea. Call, he says his name Jezreel; (5) as though he said, “They call themselves Israelites; but I

Hosea 13:14 — glance only at one word, there is no occasion to make any anxious inquiry; and when they quote any passage of Scripture in the way of resemblance, it is a too scrupulous anxiety to seek out how all the parts agree. But it is quite evident that Paul, in 1 Corinthians 15:54, has not quoted the testimony of the Prophet for the purpose of confirming the doctrine of which he speaks. (97) What then? As the resurrection of the flesh was a truth very difficult to be believed, nay, wholly contrary to the judgement

Hosea 4:1 — whatever we announce to you in his name, is counted a matter of sport: he himself at length will show that he has to do with you.” In a similar strain does Zechariah speak, ‘They shall look on him whom they have pierced,’ (Zechariah 12:10:) and to the same purpose does Isaiah say, that the Spirit of the Lord was made sad. ‘Is it not enough,’ he says, ‘that ye should be vexatious to men, except ye be so also to my God?’ (Isaiah 7:13.) The Prophet joined

Amos 2:4 — chosen people; for when God spared not others who had through ignorance sinned, what was to become of the people of Israel, who had been taught in the law? For a servant, knowing his master’s will, and doing it not, is worthy of many stripes, (Luke 12:47) God could not, then, forgive the children of Abraham, whom he had adopted as his peculiar people, when he inflicted each grievous punishments on heathen nations, whose ignorance, as it is commonly thought by men, was excusable. It is indeed true,

Micah 3:11 — aunque todas las órdenes eran corruptas, la causa y el comienzo de todos los males no podían atribuirse a nadie más que a los propios hombres principales. Y él dice: Príncipes para el juez de recompensa, los sacerdotes enseñan para la recompensa, (111) los profetas adivinan por dinero: como si él hubiera dicho, que también el eclesiástico como el gobierno civil estaba sujeto a todo tipo de corrupciones, porque todas las cosas se convirtieron en asuntos de venta. Sabemos que lo que el Espíritu

Zephaniah 3:11 — parecer extraño que el Profeta diga que los pecados deben ser cubiertos por el olvido, lo que los judíos deberían haber pensado a menudo y casi en todo momento, según lo que dice Ezequiel: "Entonces recordarás tus caminos y te avergonzarás" ( Ezequiel 16:61) es decir, cuando Dios sea pacificado. Ezequiel dice que el fruto del arrepentimiento sería que los fieles, cubiertos de vergüenza, se condenarían a sí mismos. ¿Porque? Debido a que los reprobados proceden en sus cursos malvados, por así decirlo,

Haggai 2:10 — palabras del Profeta, y luego será más fácil reunir toda la importancia de su doctrina. Él dice entonces que Dios le ordenó, en el vigésimo cuarto día del mes, en el mismo año, en el segundo año de Darío, que preguntara a los sacerdotes acerca de la ley (148) Hageo no está dispuesto a preguntar respetando toda la ley, sino solo que los sacerdotes deben responder una pregunta de acuerdo con la Palabra de Dios, o la doctrina de la ley de acuerdo con lo que comúnmente se dice: ¿Qué es la ley? , es la pregunta:

Malachi 1:6 — and they had not brought with them much wealth, and the land was desolate and uncultivated: as, then, there was so much want among the people, and they were intent, each on his advantage, according to what we have seen in the Prophet Haggai, (Haggai 1:4,) and neglected the temple of God and their sacrifices, there is no doubt but that they wished anyhow to discharge their duty towards God, and therefore brought beasts which were either lame or blind; and hence the whole worship of God was vitiated,

Malachi 3:17 — one; and in the second place he adds that he will in his own time perform what he has decreed. So also in judgements, he preserves the same order in knowing and in executing. For when he said to Abraham that the cry of Sodom came up to heaven, (Genesis 18:20,) how great and how supine was the security of the city. How wantonly and how savagely they despised every authority to the very last moment! But God had long before ascended his tribunal, and had taken an account of their wickedness. So also in

Malachi 4:2 — condition of the fathers differed from ours. God has always given light to his Church, but Christ brought the full light, according to what Isaiah teaches us, “On thee shall Jehovah arise, and the glory of God shall be seen in thee.” (Isaiah 60:1.) This can be applied to none but to Christ. Again he says, “Behold darkness shall cover the earth,” etc.; “shine on thee shall Jehovah;” and farther, “There shall be now no sun by day nor moon by night; but God alone

1 Corinthians 11:24 — Возблагодарив. Как говорит Павел в другом месте (1 Timothy 4:5), все дары, принимаемые нами из руки Божией, освящаются Словом и молитвой. Поэтому мы нигде не читаем о том, чтобы Господь вкусил хлеб со Своими учениками без благодарения. Подобным примером Он воистину обучает нас делать то же самое. Но

1 Corinthians 15:29 — into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (Romans 3:5; Romans 6:19; Galatians 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part,

Philippians 2:13 — 13It is God that worketh. This is the true engine for bringing down all haughtiness — this the sword for putting an end to all pride, when we are taught that we are utterly nothing, and can do nothing, except through the grace of God alone. I mean

1 Timothy 2:5 — great distance from them, they knew not to what hand to turn. Paul remedies this evil, when he represents God as present with us; for he has descended even to us, so that we do not need to seek him above the clouds. The same thing is said in Hebrews 4:15, “We have not a high priest who cannot sympathize within our infirmities, for in all things he was tempted.” And, indeed, if this were deeply impressed on the hearts of all, that the Son of God holds out to us the hand of a brother, and