Bible Commentaries

Genesis 20:3 — 3.But God came to Abimelech in a dream by night. Here Moses shows that the Lord acted with such gentleness, that in punishing his servant, he yet, as a father, forgave him: just as he deals with us, so that, while chastising us with his rod, his mercy

Genesis 30:29 — themselves to their duty, they do not lose their labor; yet their success depends entirely upon the favor of God. What Paul asserts concerning the efficacy of teaching, extends still further, that he who plants and he who waters is nothing, (1 Corinthians 3:7,) for the similitude is taken from general experience. The use of this doctrine is twofold. First, whatever I attempt, or to whatever work I apply my hands, it is my duty to desire God to bless my labor, that it may not be vain and fruitless. Then,

Exodus 12:38 — 38.And a mixed multitude. Although Abraham possessed many servants, yet is it scarcely probable that in the famine Jacob maintained any other persons in his family besides his own children, whom he could hardly so sustain as to preserve them from dying

Psalms 11:3 — 3.Truly, the foundations are destroyed. Some translate the word השתות, hashathoth, by nets, a sense in which the Scripture in other places often uses this word; and their explanation of the words is, that the wicked

Psalms 134:3 — 3.Jehovah bless thee out of Zion! We have conclusive proof in my opinion from this verse that the Psalm is to be considered as referring to the priests and Levites only, for to them it properly belonged under the law to bless the people. (Numbers 6:23.)

Psalms 23:3 — 3.He restoreth my soul As it is the duty of a good shepherd to cherish his sheep, and when they are diseased or weak to nurse and support them, David declares that this was the manner in which he was treated by God. The restoring of the soul, as we have

Psalms 25:3 — 3.Yea, none of those, etc. If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, (553) then, in this verse, he continues his prayer, and extends to all the faithful in common what

Psalms 27:2 — invade me they shall stumble and fall The Hebrew verbs for “stumble” and “fall” (580) French and Skinner read, “to devour my flesh;” and observe, that “this image is taken from a wild beast. Compare Psalms 3:7, and Psalms 22:13.”

Psalms 27:5 — common form of speech in the Scriptures to say, that those who are oppressed with grief walk with a bowed down back and dejected countenance, while, on the other hand, they lift up their heads when their joyfulness is restored. Thus David spake, Psalms 3:4, “Thou, Lord, art the lifter up of mine head.” But because besieging is here put in opposition to this, he meant to say, that in that divine refuge he would be as it were lifted on high, so that he might fearlessly disregard the darts

Psalms 35:5 — servants of God. God, then, executes his judgments by the wicked and reprobate angels; but he gives the elect angels the pre-eminence over them. On this account, also, good angels only are called rightfully “principalities,” as in Ephesians 3:10; Colossians 1:16, and other similar passages. If it is objected that it is not meet that the angels, who are the ministers of grace and salvation, and the appointed guardians of the faithful, should be employed in executing judgment upon the reprobate,

Psalms 52:9 — wicked, and the very sound of it be sufficient to strike terror into their hearts; but David asserts it to be a sweet name in the experience of all his people. They are here called his meek ones, because, as I have remarked in commenting upon Psalms 16:3, they reflect in their character the kindness and beneficence of their Father in heaven.

Psalms 55:16 — there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage now before us, and from the example of Daniel, (Daniel 9:3.) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer.

Psalms 60:9 — premature. God, however, had pledged his word that every nation which set itself in opposition to him would be brought under his power, and in the face of remaining difficulties and dangers he advances with certainty of success. By the fortified city, (399) some understand Rabbah, the capital of the Moabites. Others, with more probability, consider that the singular is used for the plural number, and that David alludes in general to the different cities under protection of which his enemies were determined

Leviticus 16:3 — 3.Thus shall Aaron come into the holy place. The rites and formality are now described; first, that Aaron should put on the holy garments, and wash his person; secondly, that he should offer a bullock and ram for a burnt-offering; thirdly, that he should

Leviticus 6:25 — the latter for sins of omission: but the Hebrew lexicographer, J. Simons, has observed that this distinction is by no means compatible with the text in all instances. Professor James Robertson, “Clavis Pentat.,” in a note on Leviticus 4:3, gives other opinions about the distinction, but expresses himself as most approving of that which supposes the first to be an offering for offenses against the First Table of the Decalogue: the second for those against the Second Table. — W.

Isaiah 12:3 — 3.You shall draw waters with joy. In this verse he confirms what we have already noticed, that this chapter may be regarded as a seal to confirm the promise which he gave about the redemption of his people. As if he had said, “The salvation of God

Isaiah 14:31 — 31.Howl, O gate. Here the Prophet makes use of amplifications, that by means of them he may seal his predictions on the hearts of the godly, and may press with greater earnestness those things of which they might otherwise have entertained doubts. In

Isaiah 9:16 — blessed; as if he had said that nothing was more hurtful or destructive to a nation than flatteries, which gave encouragement to unbounded licentiousness. But I shall follow the reading which I approved on a former occasion, when the same word occurred. (153) (Isaiah 3:12.) He means that the rulers and magistrates, whose duty it was to restrain the people within the limits of decent behavior, allowed all to indulge freely in crimes and wickedness. On this account they ought justly to be reckoned seducers

Numbers 23:4 — gave forth from the heart the treasures which God had deposited with them. In this view, Jeremiah says that he “did eat the words of God,” (Jeremiah 15:16;) and Ezekiel, that he ate the roll on which his prophecies were written. (Ezekiel 3:1.) For we must not conceive an inspiration (ἐνθουσιασμὸς) such as that by which the heathens supposed their diviners to be carried away, so that the heavenly afflatus transported

John 14:2 — природе человеческий род изгнан из Царства Божия. Сын же, единственный наследник небес, принял наследство от нашего имени, дабы через Него доступ к наследию открылся и нам. Ибо в Его лице мы уже в надежде обладаем небесами, как учит Павел в Esther 1:3, но мы не будем Им обладать, покуда Он снова не явится с неба. Итак, здесь не проводится различение между посмертным положением отцов и нашим состоянием, ибо Христос приготовил место как для нас, так и для них. И в это место Он заберет всех в последний