Bible Commentaries

Genesis 1:3 — 3.And God said Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. (48) Yet John testifies that ‘without him nothing was made of the things which were made,’

Psalms 60:4 — 4Thou hast given a banner to them that fear thee. Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede — O that thou wouldst give a banner to them that fear thee! (386) But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all

Psalms 60:8 — a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. (394) With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. (395) What follows concerning Palestina

Isaiah 49:7 — promised, but permits us to languish, and to be afflicted for a long time. To the contemptible in the soul. בזה (bezo) is rendered by some commentators “contempt,” and by others “contemptible,” which I prefer. (3) It heightens the wretchedness of that nation, that “in the soul,” that is, in their own estimation, they are “contemptible.” Many are despised by others, though they either deserve honor on account of their good qualities, or

Isaiah 61:1 — clear by pointing out the use, when he declares that. he discharges a public office, that he may not be regarded as a private individual. Whenever Scripture mentions the Spirit, and says that he “dwelleth in us,” (Romans 8:11; 1 Corinthians 3:16) let us not look upon it as something empty or unmeaning, but let us contemplate his power and efficacy. Thus, after having spoken of the Spirit of God, the Prophet next mentions the “anointing,” by which he means the faculties which

Ezekiel 20:20 — and hence, that the sacraments are effective through faith. Man’s unworthiness does not detract anything from them, for they always retain their nature. Baptism is the laver of regeneration, although the whole world should be incredulous (Titus 3:5:) the Supper of Christ is the communication of his body and blood, (1 Corinthians 10:16,) although there were not a spark of faith in the world: but we do not perceive the grace which is offered to us; and although spiritual things always remain the

Jonah 3:5 — dependance is more especially conveyed, though in many instances there is hardly a difference tobe recognized, except the context be minutely observed. Among other passages, the verb in its Hiphil form is followed by ב, in Genesis 15:6, Exodus 14:31, Numbers 20:12, 2 Kings 17:14, Proverbs 26:25, Jeremiah 12:6; — and by ל in Exodus 4:1, Deuteronomy 9:23, 1 Kings 10:7, Psalms 106:24, Isaiah 43:10, Jeremiah 40:14 The Septuagint renders believing in God by επίστευσαν

Micah 2:1 — they pleased. But the Hebrew phrase is not translated by them; and I greatly wonder that they have mistaken in a thing so clear: for it is not, There is power in their hand; but their hand is to power. The same mode of speaking is found in Proverbs 3:0, and there also many interpreters are wrong; for Solomon there forbids us to withhold from our neighbor his right, When thine hand, he says, is for power; some say, When there is power to help the miserable. But Solomon means no such thing; for he

Zechariah 7:2 — prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, “from Zion shall go forth a law, and the word of Jehovah from Jerusalem.” (Isaiah 2:3 Micah 4:3.) We now perceive why Zechariah joined Prophets to priests. But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the

Deuteronomy 28:12 — fatigue. For the figure which Paul uses in reference to the spiritual culture of the Church, is taken from nature itself: “Neither is he that planteth anything, neither he that watereth, but God that giveth the increase.” (1 Corinthians 3:7.) God would not, indeed, have (217) us lie idle, and therefore He requires the labor of our hands, but He would have the fruit of our labors attributed to Himself. After having spoken of the whole Law, and forbidden that they should turn aside to

Deuteronomy 32:36 — 36.For the Lord shall judge his people. Some connect this sentence with what precedes it, and thus take the word judge for to punish, and the Apostle in the Epistle to the Hebrews, seems to support their opinion, inasmuch as he proves by this testimony

John 20:17 — половиной воскресения и желая удержать Его в этом мире. Польза же этого учения двойная. Первая: всякий не желающий ошибиться в поисках Христа, должен возвысить свой разум к небу. Вторая: всякий, стремящийся ко Христу, должен, как учит Павел (Colossians 3:1,Colossians 3:8), отбросить плотские и земные чувства. Иди к братьям Моим. Некоторые относят имя братьев к родственникам Христа, но, думаю, они ошибаются. Почему Христос посылает к ним, а не к ученикам? На это отвечают: потому что Иоанн свидетельствует

Acts 16:3 — − 3.He circumcised him, because of the Jews. Luke doth plainly express that Timothy was not circumcised, because it was necessary it should be so, or because the religion of that sign did continue as yet, but that Paul might avoid an offense. Therefore

Acts 17:30 — − 30.And the times of this ignorance Because that is commonly thought to be good which hath been used of long time, and is approved by the common consent of all men; it might have been objected to Paul, why dost thou disannul those things which have been

Romans 1:4 — and this was indeed made evident by his resurrection. Paul says the same thing in another place; having stated, that by death the weakness of the flesh appeared, he at the same time extols the power of the Spirit in his resurrection; (2 Corinthians 13:4) This glory, however, is not made known to us, until the same Spirit imprints a conviction of it on our hearts. And that Paul includes, together with the wonderful energy of the Spirit, which Christ manifested by rising from the dead, the testimony

1 Corinthians 15:1 — seem to imply, that they were altogether bewitched with the mad dream of the Sadducees. For example, when he says, Of what advantage is it to be baptized for the dead?(1 Corinthians 15:29.) Were it not better to eat and to drink? (1 Corinthians 15:32.) Why are we in peril every hour? (1 Corinthians 15:30,) and the like, it might very readily be replied, in accordance with the views of the philosophers, “Because after death the soul survives the body.” Hence some apply the whole of

1 Corinthians 6:11 — other way. So also in the third chapter he brings forward as applicable to the sons of Adam universally those declarations — their throat is an open sepulcher: their feet are swift to shed blood: their tongue is deceitful or poisonous, (Romans 3:13) — not that all are sanguinary and cruel, or that all are treacherous or revilers; but that, previously to our being formed anew by God, one is inclined to cruelty, another to treachery, another to impurity, another to deceit; so that there

Galatians 3:19 — способен принести праведность, сразу же возникают разные мысли, что закон либо бесполезен, либо противен завету Божию, или что-то в этом роде. Более того, может прийти на ум следующее: Почему не сказать о законе то же, что Иеремия говорит о новом завете (31:31), что он дан после для исправления немощи предыдущего учения? Так что Павлу, желавшему удовлетворить галатов, предстояло ответить на все подобные возражения. Во-первых, он спрашивает: каково употребление закона. Ведь, поскольку закон воспоследовал

Hebrews 8:10 — voluntad se deja llevar por una especie de loco impulso de resistir a Dios. Por lo tanto, resulta que la Ley es ruinosa y fatal para nosotros siempre y cuando permanezca escrita solo en tablas de piedra, como Pablo también nos enseña. ( 2 Corintios 3:3.) En resumen, entonces solo abrazamos obedientemente lo que Dios ordena, cuando por su Espíritu cambia y corrige la naturalidad de nuestros corazones; de lo contrario, no encuentra nada en nosotros más que afectos corruptos y un corazón totalmente

1 Peter 2:6 — ruinoso". ( Isaías 28:16) El modo de restauración que describe de esta manera, "pondré en Sion una piedra". Por lo tanto, aprendemos que no hay edificación de la Iglesia sin Cristo; porque no hay otro fundamento sino él, como testifica Pablo, ( 1 Corintios 3:11.) Esto no es de extrañar, porque toda nuestra salvación se encuentra solo en él. Quien, entonces, se aleje de él en el menor grado, encontrará que su base es un precipicio. Por lo tanto, el Profeta no solo lo llama una piedra angular, que conecta