Bible Commentaries

Psalms 109:3 — their reputation, as if they were the most abandoned of mankind. Now, as that which was prefigured by David was fulfilled in Christ, so we must remember, that that which is behind of the afflictions of Christ is daily filling up in believers, Colossians 1:24; because, he having once suffered in himself, calls them to be sharers and associates with him in his sufferings.

Psalms 64:7 — delaying to punish the ungodly, does so with the express design of afterwards inflicting judgments of a more condign description upon them, and when they shall say, “Peace and safety,” overwhelming them with sudden destruction, (Jeremiah 8:11 (443)) (443) In the French version the reference is changed to 1 Thessalonians 5:3.

Psalms 97:7 — slowness of their spiritual apprehension, men cannot fail to wander in vanities of their own; and it is the knowledge of the true God which dispels these, as the sun disperses the darkness. All have naturally a something of religion born with them, (100) but owing to the blindness and stupidity, as well as the weakness of our minds, the apprehension which we conceive of God is immediately depraved. Religion is thus the beginning of all superstitions, not in its own nature, but through the darkness

Leviticus 9:1 — 1.And it came to pass on the eighth day We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother’s disciple, in order to follow

Isaiah 22:3 — fled together. This verse has been interpreted in various ways. The fact is abundantly plain, but there is some difficulty about the words. As מ (mem) signifies before and more than, some explain מרחוק (mĕrāchōk) (77) to mean, “They fled before others, though they were situated in the most distant parts of the country, and were in greater danger.” Others render it, “Although they were at a great distance from Jerusalem,

Isaiah 22:3 — tanto, cuando estalló una guerra, los habitantes se apresuraron a llegar a ella desde todas partes. Mientras consideraban su habitación en Jerusalén como segura, fueron tomados prisioneros. Otros suponen que se refiere al asedio de Senaquerib. ( 2 Reyes 18:13; 2 Crónicas 32:1.) Pero no puedo ser persuadido para exponer el pasaje de esta manera, porque él habla de la destrucción de Jerusalén. Cuando fue asediado por Senaquerib, el Señor lo entregó de inmediato; ninguno fue tomado ni hecho prisionero,

Isaiah 42:1 — 1. He aquí mi sirviente. El Profeta parece interrumpirse abruptamente para hablar de Cristo, pero debemos recordar lo que mencionamos anteriormente (150) al exponer otro pasaje, ( Isaías 7:14,) que los profetas, cuando prometen algo difícil de creer,

Isaiah 43:10 — 10.Ye are my witnesses. After having summoned the Gentiles to a contest, and after having proved that the stories which they circulated concerning their idols were false and unfounded, God now separates himself from the multitude of them, and produces

Numbers 11:7 — 7.And the manna was as coriander seed. Moses had already adverted to this in Exodus 16:0; (18) but he now repeats it, in order more fully to condemn their perverse desire; for what could be more unseemly and intolerable than thus to eschew a food delightful both in appearance and taste v. For the same reason the Prophet, in Psalms 78:0,

Zephaniah 3:9 — hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation. Hence he says, But then (114) (for I take כי, ki, as an adversative) will I turn to the people a pure lip. God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations,

Matthew 16:25 — tendency to shake off carnal sloth, when he reminds men who are desirous of the present life, that the only advantage which they reap is, tolose life. There is a contrast intended here between temporal and eternal death, as we have explained under Matthew 10:39, where the reader will find the rest of this subject. (468) (467) “Ceux qui meurent alaigrement pour Christ;” — “those who die cheerfully for Christ.” (468) Harmony, vol. 1 p. 472.

Matthew 19:30 — vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1 Corinthians 9:24;) and in another passage he exhorts believers, by referring to his own example, to: forget those things which are behind, and press forward to the remaining portion of their course, (Philippians 3:13.) As often, therefore, as we call

Matthew 25:1 — Matthew 25:1.Then shall the kingdom of heaven. By this term is meant the condition of the future Church, which was to be collected by the authority and direction of Christ. He employs this remarkable title, that believers may not deceive themselves by an erroneous

Matthew 3:1 — Matthew 3:1Now in those days Luke 3:1.And in the fifteenth year It could not be gathered from Matthew and Mark in what year of his age John began to preach: but Luke shows sufficiently, that he was about thirty years of age. The ancient writers of the Church are

Mark 9:39 — should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Philippians 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, thatit is

Luke 14:11 — 11.For every one that exalteth himself shall be humbled. This clause makes it evident that ambition was the subject of which Christ was speaking; for he does not state what usually happens in the ordinary life of men, but declares that God will be their

John 1:1 — 1. Al principio era el Discurso. En esta introducción, afirma la Divinidad eterna de Cristo, para informarnos que él es el Dios eterno, que se manifestó en la carne, ( 1 Timoteo 3:16.) El diseño es, para mostrar que tiene ha sido necesario que la restauración

1 Corinthians 6:3 — сказанное к священникам, но подобное толкование слишком натянуто. Другие относили фразу к небесным ангелам в том смысле, что даже ангелы подлежат суду Слова Божия, и мы при необходимости будем судить их посредством этого Слова. Как сказано в Galatians 1:8: если ангел с неба возвестит вам иное Евангелие, да будет анафема. И на первый взгляд подобное толкование вполне соответствует контексту: ведь если все, кого Бог просветил Своим Словом, наделены такой властью, что судят по этому Слову не только людей,

2 Corinthians 10:18 — may be satisfied to have his approbation alone, as it justly ought to be regarded by us as of more value than all the applauses of the whole world. There was one that said, that to have Plato’s favorable judgment was to him worth a thousand. (791) The question here is not as to the judgment of mankind, in respect of the superiority of one to another, but as to the sentence of God himself, who has it in his power to overturn all the decisions that men have pronounced. (791) The expression referred

Ephesians 6:3 — thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; (168) satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it