Bible Commentaries

Psalms 35:5 — as well as of the holy angels, who are ever ready to execute the divine behests. We know that the devil is permitted to exercise his dominion over the reprobate; and hence it is often said that “an evil spirit from God came upon Saul,” (1 Samuel 18:10.) But as the devils never execute the will of God, unless compelled to do it when God wishes to serve himself of them; the Sacred Scriptures declare that the holy and elect angels are in a much higher sense the servants of God. God, then,

Psalms 51:19 — 19Then shalt thou accept sacrifices of righteousness In these words there is an apparent, but only an apparent, inconsistency with others which he had used in the preceding context. He had declared sacrifices to be of no value when considered in themselves,

Leviticus 11:4 — to taste swine’s flesh, but even to touch it with their hands after the animal was killed. The same rule did not apply to beef or mutton; for it is necessary to handle the meat which is appointed for our food. (42) There is allusion to this in 1 Maccabees 1:47. “Howbeit, many in Israel were fully resolved and confirmed in themselves, not to eat any unclean thing; wherefore they chose rather to die, that they might not be defiled with meats, and that they might not profane the holy covenant,

Isaiah 10:1 — 1.Woe to them that decree. He now attacks the people more closely, as he did in the first and second chapters, to make them feel that they are justly afflicted; for men never acknowledge that they are justly punished till they have been manifestly convicted

Isaiah 52:3 — have here chosen to enter into philosophical subtleties; for they have dreamed of many things at variance with the Prophet’s meaning. It agrees with what he had formerly stated, “To which of my creditors have I sold you?” (Isaiah 1:1.) For here, in the same manner, he says,“Ye have been sold for nought;” as if he had said that he has received no price, and is under no obligations to a creditor who can claim them as having been purchased by him. This tends greatly

Isaiah 58:10 — 10.If thou shalt pour out thy soul to the hungry. He goes on to recommend the duties of that love which we owe to one another. The sum of the whole discourse is this, that in vain do men serve God, if they only offer to him trivial and bare ceremonies;

Isaiah 61:9 — Gentiles. Here the Prophet treats more clearly of the extension of the Church, which at that time might be said to be confined within a narrow corner of the earth, and afterwards, as we have already seen, was exceedingly diminished and impaired. (Isaiah 1:9.) Isaiah therefore discourses concerning the Church, which, after having suffered so great a diminution, would be spread throughout the whole world, so as to be visible to all the nations. And yet this did not happen even in the reign of Solomon,

Jeremiah 2:5 — “what.” The word “vanity” means often an idol, and it is so considered here by the Targum, by Piscator, Grotius, Gataker, and others. It is often found in the plural, “vanities,” as it is here in the Septuagint; see Deuteronomy 32:21; 1 Kings 16:26; Psalms 31:6: but it is here the poetical singular. They “became vain,” that is, foolish, sottish, having no more sense or reason than their idols, as idolaters are represented in Psalms 115:8. Their senselessness is set forth

Ezekiel 6:4 — Hence it appears how greatly obedience pleases God, and how true it is that it is better than sacrifices. (1 Samuel 15:22; 1 Kings 12:0.) For it is certain that the Israelites extolled their own fictions exorbitantly, as if they were worshipping God correctly In the beginning, indeed, Jeroboam cunningly devised those new rites, that he might alienate the ten

Micah 7:2 — In the second verse he expresses more clearly his mind, Perished, he says, has the righteous (182) from the land, and there is none upright (183) among men. Here now he does not personify the land. It was indeed a forcible and an emphatic language, when he complained at the beginning, that he groaned as though the land was ashamed of its dearth:

Deuteronomy 20:10 — 10.When thou goest forth to war. He now teaches that, even in lawful wars, cruelty is to be repressed, and bloodshed to be abstained from as much as possible. He therefore commands that, when they shall have come to take a city, they should first of all

Deuteronomy 7:6 — especially remember that when He adopts us, and gathers us into His Church, we are not “called to uncleanness,” but to purity of life, and to shew forth the praises of him who hath called us out of darkness into his marvellous light.” ( 1 Thessalonians 4:7, and 1 Peter 2:9.) The Hebrew word סגלה, segullah, which we translate “peculiaris,” special, some understand to mean a “treasure,” or a precious and desirable thing, as was stated

Luke 16:14 — 14.And the Pharisees, who were covetous, heard all these things. They who imagine that Christ was ridiculed by the Pharisees, because he chose to employ a plain and familiar style, and made no use of swelling words, (302) do not sufficiently comprehend

John 19:17 — грехи, Христос восхотел быть выведен за город и повешен на древе. Ибо жертвы, кровь которых проливалась за грех, обычно по заповеди закона приносились вне лагеря. И тот же закон объявляет проклятым всякого повешенного на древе (Leviticus 6:30, Leviticus 16:27, Deuteronomy 21:23). И то, и другое исполнилось во Христе, дабы мы убедились: наши грехи изглажены Его смертью. А Сам Он был подвернут проклятию, чтобы искупить нас от проклятия закона (Galatians 3:13); сделался грехом, чтобы в Нем нам стать праведностью

Acts 18:9 — средством, когда того потребовала необходимость. И само дело показывает: святому мужу предстояли величайшие труды, от которых он не только изнемог бы, но и полностью обессилел, если бы его не укрепила новая поддержка. И Павел не напрасно говорит о том (1 Corinthians 2:3), что приход был презренным, что он жил тогда в страхе и трепете. Поэтому я заключаю, что чудесная действенность Духа, которой и раньше был наделен Павел, получила поддержку от божественного откровения. Далее, поскольку Писание отделяет

Acts 2:47 — of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred; he signifieth briefly, that the faithful did so behave themselves, that the people did full well like of them for their innocency of life. (160) The Lord added daily. He showeth in these words that their diligence was not without profit; they studied so much as in them lay to gather into the Lord’s sheepfold those which wandered and went astray. He saith that their labor bestowed herein

Acts 20:34-35 — Коринфяне не отказывали ему в должном вознаграждении. Однако, поскольку лжеапостолы прикидывались трудящимися бесплатно, обращая таким образом к себе внимание, Павел не хотел уступать им в этой части или давать повод для клеветы. Как и сам говорит в 1 Corinthians 9:0 и 2 Corinthians 11:0. Итак, он учит: надо опасаться создавать преткновения для немощных, дабы не ослабла их вера. Ведь поддерживать слабых и означает по снисхождению уступать в чем-то их невежеству (Romans 14:1). И памятовать слова Господа

Romans 5:2 — несомненного убеждения в будущей стойкости, кто посмел бы хвалиться? Ведь надежда на славу Божию воссияла нам через Евангелие, свидетельствующее, что мы причастники божественной природы. Ибо, когда увидим Бога лицом к лицу, будем Ему подобны (2 Peter 1:4, 1 John 3:2).

Romans 9:5 — отцы. Ведь и сие имеет некоторую важность – вести свое происхождение от святых и возлюбленных Богом мужей, когда Бог обещал благочестивым отцам милосердие Свое до тысячи родов. Особенно если прочтем слова, обращенные к Аврааму, Исааку и Иакову (Genesis 17:4). И не важно то, что, ежели отойти от страха Божия и святости жизни, все это станет само по себе пустым и напрасным. Ведь это и видим мы в поклонении и прославлении, и у пророков, и особенно у Ezekiel 1:11, 60:1. А также у Jeremiah 7:4. Однако, поскольку

Ephesians 4:1 — Эти три главы содержат только нравственные заповеди. Прежде всего, Павел увещевает ефесян к взаимному согласию. По этому поводу он рассуждает о способе церковного управления. Ибо Господь установил его в качестве уз хранимого нами единства.1) Я, узник в Господе. Ссылаясь на узы, которые, казалось, внушали к нему презрение, Павел еще больше (как и в других местах) возвышает свой авторитет. Ибо узы служили печатью вверенного ему почетного посольства. Все, принадлежащее Христу, пусть и презренное