Bible Commentaries

Romans 10:15 — be held in no less esteem, by which the message of eternal life is brought to us. And it hence follows, that it is from God, since there is nothing in the world that is an object of desire and worthy of praise, which does not proceed from his hand. (331) But hence we also learn how much ought all good men to desire, and how much they ought to value the preaching of the gospel, which is thus commended to us by the mouth of the Lord himself. Nor is there indeed a doubt, but that God has thus highly

Romans 15:13 — 13.And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the

Romans 7:13 — 13.Has then what is good, etc. He had hitherto defended the law from calumnies, but in such a manner, that it still remained doubtful whether it was the cause of death; nay, the minds of men were on this point perplexed, — how could it be that nothing

1 Corinthians 13:1 — is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (Titus 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test — their appearing to proceed from love. It is also not to be wondered, if gifts, otherwise

1 Corinthians 14:34 — ordinary service, or where there is a Church in a regularly constituted state; for a necessity may occur of such a nature as to require that a woman should speak in public; but Paul has merely in view what is becoming in a duly regulated assembly. 34.Let them be in subjection, as also saith the law. What connection has the object that he has in view with the subjection under which the law places women? “For what is there,” some one will say, “to hinder their being in subjection,

1 Corinthians 15:3 — 3.For I delivered to you first of all He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a

1 Corinthians 2:6 — 6.We speak wisdom Lest he should appear to despise wisdom, as unlearned and ignorant men (Acts 4:13) condemn learning with a sort of barbarian ferocity, he adds, that he is not devoid of that wisdom, which was worthy of the name, but was esteemed as such by none but competent judges. By those that were perfect, he means not those that had attained

1 Corinthians 3:5 — of them as his ministers, for dispensing the inestimable treasure of faith. As the Lord hath given to every man. In the Greek words used by Paul the particle of comparison ὡς,as, is placed after ἑκαστῳ — toevery man; but the order is inverted. (157) Hence to make the meaning more apparent, I have rendered it “Sicut unicuique,” — “as to every man,” rather than “Unicuique sicut,” — “to every

1 Corinthians 4:1 — eux-mesmes comme les autres sous la domination de Christ;” — “They are themselves, in common with others, under the dominion of Christ.” (210) Our Author makes use of the same expression when commenting on 1 Corinthians 11:23, and 1 Corinthians 15:3. — Ed.

1 Corinthians 9:5 — nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was one whit better than Judas. This, however, is not the place to treat of these points. Consult my Institutes. (Volume 3.) One thing farther must here be noticed, that the Apostles had no horror of marriage, which the Papal clergy so much abominate, as unbecoming the sanctity of their order. But it was after their time that that admirable discovery was made, that the

1 Corinthians 9:8 — therefore that he had to no purpose brought forward so many comparisons, he now adds, that the very same thing is commanded by the Lord. To speak as a man sometimes means — speaking according to the perverse judgment of the flesh, (as in Romans 3:5.) Here, however, it means — bringing forward only those things that are in common use among men, and are merely current (as they speak) in a human court. Now, that God himself designed that the labors of men should be remunerated by wages, he

2 Corinthians 1:19 — 19.For the Son of God Here we have the proof — because his preaching (283) contained nothing but Christ alone, who is the eternal and immutable truth of God. The clause preached by us is emphatic. For, as it may be, and often does happen, that Christ is disfigured by the inventions (284) of men, and is adulterated, as it

2 Corinthians 13:3 — 3.Since ye seek a proof A twofold meaning may be drawn from these words. The first is, “Since you wish to try me, whether I speak of myself, or whether Christ speaks by me;” and in this way Chrysostom, and Ambrose, explain it. I am rather

2 Corinthians 6:3 — 3.Giving no offense We have already on several occasions remarked, that Paul sometimes commends the ministry of the gospel generally, and at other times his own integrity. (581) In the present instance, then, he speaks of himself, and sets before us in

Galatians 4:19 — false apostles, had been defaced, Paul labors to restore that image in all its perfection and brightness. This is done by the ministers of the gospel, when they give “milk to babes, and strong meat to them that are of full age,” (Hebrews 5:13,) and, in short, ought to be their employment during the whole course of their preaching. But Paul here compares himself to a woman in labor, because the Galatians were not yet completely born. This is a remarkable passage for illustrating the efficacy

Galatians 6:14 — counted loss for Christ; yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (Philippians 3:7.) To crucify the world is to treat it with contempt and disdain. He adds, and I unto the world. By this he means that he regarded himself as unworthy to be taken into the account, and indeed as utterly annihilated; because this was a matter with

Philippians 2:17 — 17If I should be offered. (138) The Greek word is σπένδομαι, and accordingly there appears to be an allusion to those animals, by the slaughter of which agreements and treaties were confirmed among the ancients. For the Greeks specially

Colossians 1:26 — secret of God. It is not without good reason that Paul so frequently extols the gospel by bestowing upon it the highest commendations in his power; for he saw that it was a stumblingblock to the Jews, and foolishness to the Greeks.(1 Corinthians 1:23.) We see also at this day, in what hatred it is held by hypocrites, and how haughtily it is contemned by the world. Paul, accordingly, with the view of setting aside judgments so unfair and perverse, extols in magnificent terms the dignity of the gospel

2 Thessalonians 3:14 — the (ἀταξία) disorder to which he had adverted deserved a severe chastisement, contumacy is an intolerable vice. He had said before, Withdraw yourselves from them, for they live in a disorderly manner, (2 Thessalonians 3:6.) And now he says, Keep no company, for they reject my admonition. He expresses, therefore, something more by this second manner of expression than by the former; for it is one thing to withdraw from intimate acquaintance with an individual, and quite

1 Timothy 1:10 — contrary to sound doctrine.” Hence it follows, that they who depart from the gospel, do not adhere to the spirit of the law, but merely pursue its shadow. Sound doctrine is contrasted with frivolous questions about which he says (1 Timothy 6:3) that foolish teachers are in an unhealthy condition and which, on account of the effect produced by them, are called diseased. (16) (16) “All vices are contrary to sound doctrine. For what is the advantage to be derived from the Word of God?