Bible Commentaries

Genesis 12:3 — 3.And I will bless them that bless thee. Here the extraordinary kindness of God manifests itself, in that he familiarly makes a covenant with Abram, as men are wont to do with their companions and equals. For this is the accustomed form of covenants between

Genesis 8:3 — 3. Y después del final de los ciento cincuenta días. Algunos piensan que aquí se menciona todo el tiempo, desde el comienzo del diluvio hasta la disminución de las aguas, e incluyen así los cuarenta días en los que Moisés relata que hubo lluvia continua.

Psalms 132:12 — made, which was itself free. Indeed the treachery and rebellion of the nation did not prevent God from sending forth his Son, and this was a public proof that he was not influenced by the consideration of their good conduct. Hence Paul says, (Romans 3:3,) “What if some did not believe is therefore the truth of God of none effect?” intimating that God had not withdrawn his favor from the Jews, having chosen them freely of his grace. We know, too, that notwithstanding their efforts, as

Psalms 83:2 — hidden ones This expression is understood by some as meaning that the aid and protection which God extends to us, is not apparent to the eye of sense and reason; just as it is said elsewhere of the life of the people of God, that it is hid, (Colossians 3:3.) But this interpretation is too forced, and altogether inconsistent both with the scope of the passage and the natural construction of the words. The design of them is simply to teach that we are hidden under the shadow of God’s wings; for

Isaiah 1:1 — (מראה,) vision, is employed. Not to multiply quotations, in a passage which relates to prophecy in general the writer says, that the word of God was precious, because חזון, (chazon,) vision, was of rare occurrence. (1 Samuel 3:1.) A little afterwards, the word מראה : (mar-ah) is employed to denote the vision by which God revealed himself to Samuel. (1 Samuel 3:13.) In distinguishing between two ordinary methods of revelation, a vision and a dream,

Isaiah 16:3 — 3.Assemble a council. (252) He proceeds with the same subject; for if we wish rightly to understand this passage, we must set before our minds the dreadful ruin of the Moabites. Their crimes are brought to remembrance, that all may see more clearly how

Lamentations 3:26 — teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God. But to express more clearly his mind, he first says, He will wait, or hope. He teaches the need of patience, as also the Apostle does, in Hebrews 10:36; for otherwise there can be no faith. It hence appears, that where there is no patience, there is not even a spark of faith in the heart of man; how so? because this is our happiness, to wait or to hope; and we hope for what is hidden. But in the second

Daniel 12:2 — body until it shall rise again. We here perceive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens. (Colossians 3:3.) We must hold this first of all, God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection. Meanwhile it is necessary to add this second point; as long as we fix our eyes only on this

Joel 2:29 — mankind. “And also,” in verse 29, is very emphatical, as the persons afterwards mentioned were of the lowest grade, “servants and handmaids,” that is, slaves: and such were many of the first converts to Christianity. See Galatians 3:28; Colossians 3:11. Though the word for ‘servants’ does not necessarily mean those in a servile condition, yet it has that meaning. The same is true of the word for handmaids. Hagar, expressly called a bondwoman by Paul, is called by this

Numbers 14:3 — 3. ¿Y por qué nos ha traído el Señor a esta tierra? El orgullo, e incluso la locura de su impiedad aquí, se traiciona más completamente, cuando acusan a Dios de engaño y crueldad, como si los ataran a las naciones cananeas y los llevaran al matadero;

Numbers 22:35 — 35. Y el ángel del Señor dijo a Balaam. Nuevamente, a este hombre malvado se le permite irónicamente hacer lo que no podría llevarse a cabo sin pecado. Pero, como he dicho antes, él era tan consciente de su codicia impía, que se engañó a sí mismo a sabiendas

John 6:11 — other miracles, that Christ displayed in it his Divine power in union with beneficence, It is also a confirmation to us of that statement by which he exhorts us to seek the kingdom of God, promising that all other things shall be added to us, (Matthew 6:33.) For if he took care of those who were led to him only by a sudden impulse, how would he desert us, if we seek him with a firm and steady purpose? True, indeed, he will sometimes allow his own people, as I have said, to suffer hunger; but he will

Romans 1:9 — чтобы уразуметь тебе форму клятвы, знай, что как Бог призывается в свидетели, так же Он призывается и в мстители, если поклялись мы ложно. Что в другом месте апостол выражает следующими словами: Бога призываю в свидетели на душу мою (2 Corinthians 1:23). Которому служу в духе моем. Поелику у мирских людей, насмехающихся над Богом, есть обычай призывать имя Его не столь надежно, сколь необдуманно, Павел говорит здесь о своем благочестии, дабы показать, что несомненно достоин доверия. Ибо те, в которых

Romans 9:4 — молился о том, чтобы на них нареклось его имя. Которым принадлежит усыновление. Вся речь Павла направлена на то, чтобы показать: как бы нечестиво ни отпадали иудеи от Бога, в них не полностью угас свет Божией благодати. Как о том же говорит он и в главе 3 стих 3. Хотя они и – вероломные нарушители завета, однако же их вероломство не изничтожило веру Божию. Не только потому, что Бог сохранил для Себя некое семя из всего их множества, но и потому, что по наследственному праву название церкви тогда еще

Ephesians 2:3 — 3.Among whom also we all had our conversation. Lest it should be supposed that what he had now said was a slanderous reproach against the former character of the Ephesians, or that Jewish pride had led him to treat the Gentiles as an inferior race, he

Joshua 6:26 — herald of celestial vengeance. This makes it the more monstrous that among the people of God a man should have been found, whom that fearful curse, couched in formal terms, could not restrain from sacrilegious temerity. In the time of Ahab (1 Kings 16:34) arose Hiel, a citizen of Bethel, who dared, as it were avowedly, to challenge God in this matter; but the Sacred History at the same time testifies, that the denunciation which God had pronounced by the mouth of Joshua did not fail of its effect;

Hebrews 12:27 — shall enjoy constant grace, which will effectually retain us in the service of God; for as the kingdom of Christ is above the world, so is the gift of regeneration. (272) By saying that God is to be served acceptably, εὐαρέστως, with reverence and fear, he intimates that though he requires us to serve with promptitude and delight, there is yet no service approved by him except it be united with humility and due reverence. Thus he condemns froward

Hebrews 13:20 — such a way that the blood he shed once for all in his death is efficacious after his resurrection for the ratification of the everlasting covenant, and brings forth fruit the same as though it were flowing always.” (292) (292) See Appendix H 3.

1 John 2:10 — John says in 1 John 3:11, that we falsely boast of love to God, except we love our brethren; and this is most true. But he now takes love to the brethren as a testimony by which we prove that we love God. In short, since love so regards God, that in God it embraces men,

1 John 3:21 — God’s presence, when we bring with us the testimony of a heart conscious of what is right and honest. That saying of Paul is indeed true, that by faith, which relies on the grace of Christ, an access to God with confidence is opened to us, (Ephesians 3:12;) and also, that peace is given us by faith, that our consciences may stand peaceably before God. (Romans 5:1.) But there is not much difference between these sentences; for Paul shews the cause of confidence, but John mentions only an inseparable