Bible Commentaries

Genesis 28:10 — 10.And Jacob went out. In the course of this history we must especially observe, how the Lord preserved his own Church in the person of one man. For Isaac, on account of his age, lay like a dry trunk; and although the living root of piety was concealed

Genesis 6:18 — 18.But with thee will I establish my covenant. Since the construction of the ark was very difficult, and innumerable obstacles might perpetually arise to break off the work when begun, God confirms his servant by a super added promise. Thus was Noah encouraged

Psalms 122:2 — not surprising to find the faithful gratefully acknowledging that their feet, which had hitherto been wont to run from place to place, should henceforth stand steadfast within the gates of Jerusalem. The ark, it is true, dwelt a long time in Shiloh, (1 Samuel 1:3,) but God having made no promise concerning that place, it could not be the permanent abode of that symbol of the divine presence. On the contrary, since, as we shall see on Psalms 132:14, it was said of mount Zion — “This is

Psalms 137:8 — 8.O daughter of Babylon (187) laid waste! The Psalmist discerns the coming judgment of God, though not yet apparent, by the eye of faith, as the Apostle well calls faith “the beholding of things not seen.” (Hebrews 11:1.) Incredible as it might appear that any calamity

Isaiah 16:7 — 7.Therefore shall Moab howl to Moab. (260) He declares more plainly what has been already said, that this pride, and the cruelty which springs from it, will be the cause of their destruction. Since the Lord resisteth the proud, (James 4:6; 1 Peter 5:5,) it is impossible but that he will lay low this haughtiness, by which the Church is basely and shamefully trampled under foot; and, according to this example, the end of all proud men must be mournful. When he adds, Moab to Moab, he means

Isaiah 30:23 — blessings, he therefore now adds to doctrine, which is spiritual nourishment, those things which belong to the use of this corruptible life; for, although godliness has the promise of the present life as well as “of that which is to come,” (1 Timothy 4:8,) yet first of all it aims at heaven. (Matthew 6:33.) Hence also let us learn that it is in vain for men to toil in cultivating their fields, if the Lord do not send rain from heaven. Our labors must be watered by him, and he must “give

Isaiah 46:2 — into captivity along with their soul. But we must see if these things cannot be retorted on the true God, whose ark, by which he gave testimony of his presence, was taken by the Philistines; for in this way it appeared as if the Lord were a captive. (1 Samuel 4:11.) This objection may be easily answered; for, although the Lord intended that the ark should be a testimony of his presence, yet he forbade the Jews to fix their whole and exclusive attention upon it, but commanded them to raise their eyes

Jeremiah 4:5 — the terror, that they would seek safety by flight. Sound, he says, in Judah, and publish, or proclaim, in Jerusalem, (הגידו, egidu, announce, literally.) He speaks not here for the same purpose as Joel did, (Joel 1:1,) when he bade them to sound the trumpet; for the latter exhorted the people to repent; but Jeremiah, as I have already said, tauntingly reproves here the people for their obstinacy and perverseness; as though he had said, “I see what ye will

Jeremiah 9:14 — followed your own imaginations.” He adds to Baalim, as their fathers have taught them: the relative אשר, asher, is to be taken for כ caph, as. (248) I shall speak of this clause tomorrow. (246) See Note on Jeremiah 3:17. (247) It is supposed that the Israelites made a difference between this word and God: they allowed but one God, but introduced Baalim, or inferior gods, and worshipped them. They tried to evade the charge of idolatry, by alleging that Baalim were

Micah 6:2 — Hear, ye mountains, the controversy of Jehovah, (161) how? and ye strong foundations of the earth, he says. He speaks here no more of hills, but summons the whole world; as though he said, “There is not one of the elements which is not to bear witness respecting the obstinacy of this people; for

Deuteronomy 27:15 — 15.Cursed be the man that maketh any graven. Hence it appears that Moses is silent as to the half (of what he had spoken of before; (199)) for no mention is made of the blessings (200) which occupied before the first place. Perhaps the Spirit would indirectly

Luke 10:1 — Luke 10:1.And after these things the Lord appointed That the Apostles had returned to Christ before these seventy were substituted in their room, may be inferred from many circumstances. The twelve, therefore, were sent to awaken in the Jews the hope of an

John 19:18 — 18.And two others with him, on either side one, and Jesus in the midst. As if the severity of the punishment had not been sufficient of itself, he is hanged in the midst between two robbers, as if he not only had deserved to be classed with other robbers,

John 3:13 — 13.No one hath ascended to heaven. He again exhorts Nicodemus not to trust to himself and his own sagacity, because no mortal man can, by his own unaided powers, enter into heaven, but only he who goes thither under the guidance of the Son of God. For

John 3:17 — 17.For God sent not his Son into the world to condemn the world. It is a confirmation of the preceding statement; for it was not in vain that God sent his own Son to us. He came not to destroy; and therefore it follows, that it is the peculiar office

Acts 18:24 — Corinthians, and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office. − “I have planted, (saith he,) Apollos hath watered,” ( 1 Corinthians 3:6.) − Also, these things have I figuratively appointed unto myself and Apollos, ( 1 Corinthians 4:6.) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his

Romans 3:2 — esteemed when the Lord favored one nation only with the revelation of his word, we can never sufficiently reprobate our ingratitude, who receive his word with so much negligence or with so much carelessness, not to say disdain. (88) The wordπρῶτον is thus used in other places. See Matthew 6:33; Mark 7:27; 2 Peter 1:20. — Ed. (89)Λόγια, oracula, mean, in Greek authors, divine responses. [Hesychius ] explains it byΘέσφατα

1 Corinthians 9:27 — 27.But I keep under my body (516) Budaeus reads Observo ; (I keep a watch over;) but in my opinion the Apostle has employed the word ὑπωπιάζειν (517) here, to mean treating in a servile manner (518) For he declares that he does not

2 Corinthians 5:12 — 12.For we commend not ourselves. He confirms what he had said immediately before, and at the same time anticipates a calumny that might be brought against him. For it might seem as if he were too careful as to his own praise, inasmuch as he spoke so frequently

1 Peter 1:22 — говоря: души следует очистить, но, поскольку вы не можете это сделать, предоставьте их Богу, дабы Он Своим Духом истребил их нечистоту. Апостол говорит только о душах, хотя нам надлежит очиститься и от скверны плоти, как велит нам Павел, 2 Corinthians 7:1. Но, поскольку главная нечистота является внутренней и с необходимостью влечет за собой внешнюю, Петр счел достаточным упомянуть только о первой. Он как бы говорит: надо исправить не только внешние поступки, но и полностью обновить сами сердца. Затем