Bible Commentaries

Genesis 13:3 — 3.And he went on his journeys. In these words Moses teaches us, that Abram did not rest till he had returned to Bethel. For although he pitched his tent in many places, yet he nowhere so fixed his foot, as to make it his permanent abode. He does not speak

Genesis 18:25 — have taken from this place the answer with which he represses the blasphemy of those who charge God with unrighteousness. ‘Is God unrighteous? Far from it, for how should there be unrighteousness with Him who judges the world?’ (Romans 3:5.) This method of appeal would not always avail among earthly judges; who are sometimes deceived by error, or perverted by favor, or inflamed with hatred, or corrupted by gifts, or misled by other means, to acts of injustice. But since God, to whom

Genesis 30:1 — roots, may vigilantly purify himself from it. That we may be cured of envy, it behaves us to put away pride and selflove; as Paul prescribes this single remedy against contentions “Let nothing be done through vainglory.” (Philippians 2:3.)

Genesis 7:3 — 3.To keep seed alive upon the face of all the earth. That is, that hence offspring might be born. But this is referred to Noah; for although, properly speaking, God alone gives life, yet God here refers to those duties which he had enjoined upon his servant:

Genesis 8:22 — world is again completely restored. For so great was the confusion and disorder which had overspread the earth, that there was a necessity for some renovation. On which account, Peter speaks of the old world as having perished in the deluge, (2 Peter 3:6.) Moreover, the deluge had been an interruption of the order of nature. For the revolutions of the sun and moon had ceased: there was no distinction of winter and summer. Wherefore, the Lord here declares it to be his pleasure, that all things should

Psalms 119:103 — 103.O how sweet have been thy words to my palate! He again repeats what he had previously stated in different words, that he was so powerfully attracted by the sweetness of the Divine Law, as to have no desire after any other delight. It is possible that

Psalms 144:3 — 3.O Jehovah! what is man, etc. He amplifies the goodness shown by God by instituting a comparison. Having declared how singularly he had been dealt with, he turns his eyes inward, and asks, “Who am I, that God should show me such condescension?

Psalms 20:3 — 3.May he remember. I understand the word remember as meaning to have regard to, as it is to be understood in many other places; just as to forget often signifies to neglect, or not to deign to regard, nor even to behold, the object to which it is applied.

Psalms 50:3 — 3.Our God shall come, and shall not keep silence (243) He repeats that God would come, in order to confirm his doctrine, and more effectually arouse them. He would come, and should not always keep silence, lest they should be encouraged to presume upon

Psalms 60:3 — 3.Thou hast showed thy people hard things He says, first, that the nation had been dealt with severely, and then adds a figure which may additionally represent the grievousness of its calamities, speaking of it as drunk with the wine of stupor or astonishment.

Psalms 66:3 — 3.Say unto God, How terrible art thou in thy works! Here he proceeds to state the grounds why he would have us to praise God. Many content themselves with coldly descanting to others of his praises, but with the view of awakening and more deeply impressing

Psalms 78:7 — suffer their minds to wander in vain speculations, but should aim at, or keep their eyes directed to, the right mark. It is unhappy and wretched toil to be “ever learning, and never able to come to the knowledge of the truth,” (2 Timothy 3:7.) When, therefore, we hear for what purpose the law was given, we may easily learn what is the true and most successful method of deriving benefit from it. The inspired writer places trust first, assigning it the highest rank. He then requires the

Jeremiah 1:6 — first refused his office, and he states this for two reasons; first, that he might clear himself from every suspicion of rashness, for we know how much ambition prevails among men, according to what James intimates, that many wish to be teachers, (James 3:1) and there is hardly one who is not anxious to be listened to. Since, then, most men too readily assume the office of teaching, and many boldly intrude into it, Jeremiah, in order to avoid the very suspicion of rashness, informs us that he was constrained

Ezekiel 18:3 — crimes. But God swears by himself, whence we gather how abominable was their blasphemy; and truly men cannot absolve themselves without condemning God; for God’s glory then shines forth, when every mouth is stopped, as we saw before. (Ezekiel 16:63; Romans 3:19.) As soon as men descend into that arena, through wishing to show their innocence, it is just as if they wished to reduce God’s justice to nothing. Hence it is not surprising that God is very angry when he is despoiled of his justice;

Numbers 16:3 — 3.Ye take too much upon you. (89) Some explain, “Let it suffice,” as if they desired to put an end to the tyranny of Moses; but I am rather of opinion that they would thus make a charge of presumptuous and sacrilegious supremacy, as if Moses

Numbers 26:57 — law of God, had followed the general custom. (196) Added from Fr. (197) The Fr. more correctly says, “Ce que nous avons veu ci dessus;” this we have seen above; — the table of prohibited degrees having been considered ante, vol. 3, p. 96, et seq.

Matthew 7:11 — approach God with the conviction that he will be heard, must learn to restrain his heart from asking any thing that is not agreeable to his will. “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” (James 4:3) ] Instead of good things ( ἀγαθὰ ) in the last clause, Luke says the Holy Spirit This does not exclude other benefits, but points out what we ought chiefly to ask: for we ought never to forget the exhortation, Seek

Deuteronomy 28:28 — 28.The Lord shall smite thee with madness and blindness. This punishment is very often referred to by the Prophets, when God is said to smite the wicked with a spirit (243) of giddiness and madness, to make them drunk with astonishment. Now, whatever God declares respecting this blindness or fury of mind, has a wide application; for hence it arises that the wicked rush willfully into vile lusts, shudder at no crime, are

Deuteronomy 32:1 — less of intelligence amongst the whole people than in oxen and asses. (Isaiah 1:2.) For it is but a meager exposition, which some give of these words, that they are used, by metonymy, for angels and men. (247) (247) See ante, on Deuteronomy 4:26, vol. 3, p. 269, and note.

Deuteronomy 32:15 — had departed from the pursuit of that piety, to the cultivation of which they had been called. (264) Lat., “Rectus.” See next note. (265) This word ישרון, yeshurun occurs only here, and in Deuteronomy 33:5, and Isaiah 44:2. Commentators appear to be by no means agreed as to its derivation or meaning, — variously rendering it, the upright; the beloved; the fortunate; the abounding; the seer of God, etc. Singularly enough, C. himself, in his Commentary