Bible Commentaries

Genesis 1:14 — 44:25;) and forbids us to be ‘dismayed at the signs of heaven,’ (Jeremiah 10:2.) But since it is manifest that Moses does not depart from the ordinary custom of men, I desist from a longer discussion. The word מועדים (moadim,) which they translate ‘certain times’, is variously understood among the Hebrews: for it signifies both time and place, and also assemblies of persons. The Rabbis commonly explain the passage as referring to their

Psalms 120:4 — coals to burn them, we need not be surprised at seeing the most eminent servants of God exercised with similar assaults. (52) The Hebrew word רתם, rothem, here rendered “juniper, ” occurs also in 1 Kings 19:4, and Job 30:4, in both which places it is translated in our English Bible by “juniper-tree.” It would appear that this shrub was remarkable for the intense flame with which it burned, and for the length of time during which its embers retained their

Psalms 136:1 — deny the divine goodness to be the source and Fountain of all their blessings, but the graciousness of his bounty is far from being fully and sincerely recognised, though the greatest stress is laid upon it in Scripture. Paul in speaking of it, (Romans 3:23,) calls it emphatically by the general term of the glory of God, intimating, that while God should be praised for all his works, it is his mercy principally that we should glorify. It is evident from what we read in sacred history, that it was customary

Psalms 36:2 — committing deeds of wickedness, that, although hateful in the sight of all other men, they still cherish the natural obstinacy of their hearts, and wilfully harden themselves in their evil course. First, he says that they nourish their vices by flatteries, (3) that they may not be dissatisfied with themselves in sinning. But when he adds, until their iniquity be found to be hateful, by these words he is to be understood as referring to their determined obstinacy; for the meaning is, that while they falsely

Psalms 68:22 — Bashan,” may be thus explained. I will perform for my people the like wonders which I did in the days of old; I will render them victorious over their proud enemies, as I before enabled them to triumph in the conflict with Og king of Bashan, (Deuteronomy 3:3;) and I will deliver them from the greatest dangers, as I saved them from the Red Sea, by opening up a passage for them through the midst of it. (45) Walford considers the persons here intended, not God’s people, but their enemies. “It

Isaiah 11:1 — what manner he will restore that kingdom. He pursues the metaphor which he employed towards the conclusion of the former chapter; for he had said that Jerusalem would be destroyed, as if a forest were consumed by a single conflagration. (Isaiah 10:33.) Its future desolation would be like that of a country formerly covered with forests, when the trees had been cut down, and nothing could be seen but ashes. That those things which are contrasted may answer to each other, he says, that out of the

Isaiah 35:10 — redeem himself. Now, since this redemption is a gift peculiar to the kingdom of Christ, it follows that he is our only deliverer, as is also attested by the declaration, “If the Son shall make you free, you shall be free indeed.” (John 8:36.) Yet it is not enough that we have once been redeemed; for the design is, that we should dwell in the Church of God, and make progress from day to day. Since therefore we have been delivered by Christ, we ought to labor with all our might, and continually

Isaiah 62:6 — that he would surround us with those guards which he sees that we need. (169) “המזכירים (hammazkirim) admits of three interpretations, all consistent with Isaiah’s usage. In Isaiah 36:3, it seems to mean an official recorder or historiographer. In Isaiah 66:3, it means one burning incense as a memorial oblation. Hence אזכרה, (uzkarah,) the name used in the Law of Moses to denote such an offering.

Jeremiah 29:7 — conqueror; he not only forbids them to be seditious, but he would have them to obey from the heart, so that God might be a witness of their willing subjection and obedience. He says, Seek the peace of the city; this may be understood of prayers; for דרש , daresh, often means to pray: but it may suitably be taken here, as I think, in reference to the conduct of the people, as though he had said, that the Jews were to do what they could, to exert themselves to the utmost, so that no

Daniel 12:5 — special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. (1 Timothy 3:16.) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the

Joel 1:6 — mind; but that he had tried all means to bring them to the right way, though they proved to have been irreclaimable. After having then spoke of the sterility of the fields and of other calamities, he now adds that the Jews had been visited with war. (3) Surely famine ought to have touched them, especially when they saw that evils, succeeding evils, had happened for several years contrary to the usual course of things, so that they could not be imputed to chance. But when God brought war upon them,

Numbers 12:6 — to be “faithful in all God’s house;” in quoting which passage in order to prove his inferiority to Christ, the Apostle says he was a servant, and a member of the Church, whereas Christ was its Lord and builder, or creator. (Hebrews 3:2.) But the difference between them is more clearly specified immediately afterwards, viz., that God speaks to him “mouth to mouth,” by which expression, as I have said elsewhere, (43) more intimate and familiar communication is denoted.

Luke 3:23 — This was also the reason why he delayed his baptism till the thirtieth year of his age, (Luke 3:23.) Baptism was an appendage to the Gospel: and therefore it began at the same time with the preaching of the Gospel. When Christ was preparing to preach the Gospel, he was introduced by Baptism into his office; and at the same time was endued with

John 2:19 — intentionally spoke with that degree of obscurity, because he reckoned them unworthy of a direct reply; as he elsewhere declares that he speaks to them in parables, because they are unable to comprehend the mysteries of the heavenly kingdom, (Matthew 13:13.) But first he refuses to them the sign which they demanded, either because it would have been of no advantage, or because he knew that it was not the proper time. Some compliances he occasionally made even with their unreasonable requests, and there

Acts 17:3 — − 3.Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning

Romans 2:17 — 17.Behold, thou art named a Jew, etc. Some old copies read εἰ δὲ, though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small

1 Corinthians 13:12 — para descubrirse a nosotros mismos. Al mismo tiempo, esto también puede verse como una extensión a toda la estructura del mundo, en la cual la gloria de Dios brilla a nuestro parecer, de acuerdo con lo que se establece en Romanos 1:16; y 2 Corintios 3:18. En Romanos 1:20 el Apóstol habla de las criaturas como espejos, (801) en el que se ve la majestad invisible de Dios; pero como él trata aquí particularmente de los dones espirituales, que están subordinados al ministerio de la Iglesia y son sus

1 Corinthians 13:13 — 13. Pero ahora queda la fe, la esperanza, el amor. Esta es una conclusión de lo que precede: que el amor es más excelente que otros regalos; pero en lugar de la enumeración de regalos que había hecho anteriormente, ahora pone fe y esperanza junto con

1 Corinthians 15:19 — como si el último fruto de nuestra fe fuera puesto ante nosotros en esta vida. ( 2 Timoteo 2:17.) Porque como la resurrección es la finalización de nuestra salvación, y en cuanto a todas las bendiciones es, por así decirlo, el objetivo más lejano, (43) el hombre que dice que nuestra resurrección ya pasó, no nos deja nada mejor que esperar después de la muerte. Sea como fuere, este pasaje no muestra, en todo caso, el frenesí de aquellos que imaginan que el alma duerme tan bien como el cuerpo, hasta

Ephesians 2:3 — 3. Entre los cuales también todos tuvimos nuestra conversación. Para no suponer que lo que había dicho ahora era un reproche difamatorio contra el antiguo personaje de los efesios, o que el orgullo judío lo había llevado a tratar a los gentiles como