Bible Commentaries

Matthew 11:11 — Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (Malachi 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ; (14) for although the ancient Prophets spoke of his kingdom, they were not, like John, placed before his face, to point him out

Matthew 16:24 — Peter had a dread of the cross, and that all the rest were affected in the same way, he enters into a general discourse about bearing the cross, and does not limit his address to the twelve apostles, but lays down the same law for all the godly. (463) We have already met with a statement nearly similar, (Matthew 10:38.) (464) But in that passage the apostles were only reminded of the persecution which awaited them, as soon as they should begin to discharge their office; while a general instruction

Matthew 24:40 — away his furniture. But it is possible that Christ applied the same words to various subjects. Luke states also a warning, that the disciples should remember Lot’s wife; that is, that they should forget those things which are behind, (Philippians 3:13) and advance towards the end of the heavenly calling. For Lot’s wife was changed into a pillar of salt, (Genesis 19:26,) because, hesitating whether there were good reasons for departing from the city, she looked behind her, by which she gave

Matthew 26:10 — abroad in the world, provided we know that what men condemn God approves. In this manner Isaiah, when oppressed by wicked calumnies, makes reference to God as his voucher, (Isaiah 50:7,) and Paul likewise appeals to the day of the Lord, (1 Corinthians 4:3.) Let us therefore learn to pay no deference to the opinions of men farther than that they may be edified by our example in obedience to God, and when the world rises against us with a loud noise, let us satisfy ourselves with this consolation, that

Matthew 27:9 — the prophet. How the name of Jeremiah crept in, I confess that I do not know nor do I give myself much trouble to inquire. The passage itself plainly shows that the name of Jeremiah has been put down by mistake, instead of Zechariah, (Zechariah 11:13;) for in Jeremiah we find nothing of this sort, nor any thing that even approaches to it. Now that other passage, if some degree of skill be not used in applying it, might seem to have been improperly distorted to a wrong meaning; but if we attend to

Luke 1:16 — applauds this efficacy in the ministry of men, let us learn to attribute it to the grace of the Spirit, without which the voice of man would have spent itself uselessly in the air. Thus, when Paul boasts that he is a minister of the Spirit, (2 Corinthians 3:6,) he claims nothing separately for himself, as if by his voice he penetrated into the hearts of men, but asserts the power and grace of the Spirit in his ministry. These expressions are worthy of remark; because Satan labors, with amazing contrivance,

Luke 1:23 — 23.When the days were fulfilled Λειτουργία is employed by Luke to denote a charge or office, which passed, as we have said, to each of them in regular order, (1 Chronicles 24:3.) We are told

Luke 23:34 — Luke 23:34.And Jesus said, Father, forgive them. By this expression Christ gave evidence that he was that mild and gentle lamb, which was to be led out to be sacrificed, as Isaiah the prophet had foretold, (Isaiah 53:7.) For not only does he abstain from revenge,

Luke 23:42 — Christ, so as to raise his mind to his kingdom? And, certainly, this was, as it were, from the depth of hell to rise above the heavens. To the flesh it must have appeared to be fabulous and absurd, to ascribe to one who was rejected and despised, (Isaiah 53:3) whom the world could not endure, an earthly kingdom more exalted than all the empires of the world. Hence we infer how acute must have been the eyes of his mind, by which he beheld life in death, exaltation in ruin, glory in shame, victory in destruction,

John 17:20 — may be turned in a variety of ways. The tradition of the Church is therefore their only authoritative guide to what they shall believe. But let us remember that the Son of God, who alone is competent to judge, does not approve of any other faith (123) than that which is drawn from the doctrine of the apostles, and sure information of that doctrine will be found no where else than in their writings. We must also observe that form of expression, to believe through the word, which means that faith

John 18:1 — and, therefore, let the reader go to the other Evangelists to find what is wanting here. Over the brook Kedron. In the Greek original there is an article prefixed to Kedron, which would seem to intimate that the brook takes its name from the cedars; (130) but this is probably an error which has crept into the text; for the valley or brook Kedron is often mentioned in Scripture. The place was so called from its being dark or gloomy, because, being a hollow valley, it was shady, (131) on that point,

John 18:28 — traditions of the fathers, that no person might, through oversight, contract any pollution from an unclean house. But those venerable expounders of the Law, while they carefully strain at a gnat, swallow the camel (149) without any hesitation, (Matthew 23:24;) and it is usual with hypocrites to reckon it a greater crime to kill a flea than to kill a man. This fault is closely allied to the other, of greatly preferring the traditions of men to the holy commandments of God. In order that they may eat the

John 5:43 — 43.I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar; and under this very disguise has Satan deceived wretched men from

John 6:29 — works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work, just as Paul makes a comparison between the law of faith and the law of works, (Romans 3:27.) Secondly, when we affirm that men are not justified by works, we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled

Acts 10:35 — 35.He which feareth God, and doth righteousness. In these two members is comprehended the integrity of all the whole life. For the fear of God is nothing else but godliness and religion; and righteousness is that equity which men use among themselves,

Acts 18:25 — Redeemer was given to the world, and also was well and sincerely instructed concerning the grace of reconciliation; and yet had he been trained up only in the principles of the gospel, so much as could be had out of John’s institution. − (346) For we know that John was in the midst between Christ and the prophets; and of his office doth both his father Zacharias intreat in his tongue, ( Luke 1:76; Luke 1:16 and 17;) and also the angel out of the prophecy of Malachi, ( Malachi 3:1.) Surely,

Acts 23:3 — − 3.God shall smite thee. Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, − (524) and denounce God’s vengeance unto him. For it is no curse, as appeareth sufficiently by the Greek text, but

Romans 2:11 — his gifts, and shows favor to the image of his Son which he recognizes in us. (68) The wordπροσωποληψία, respect of persons, is found in three other places, Ephesians 6:9; Colossians 3:25; and James 2:1; and in these the reference is to conditions in life. In Acts 10:34, the word is in another formπροσωπολήπτης, a respecter of persons, and as a verb in James 2:9.

Romans 5:6 — [Chrysostom ] refers to the time of the law, and considers the weakness here to be that of man under the law. This gives an emphatic meaning to “weak,” which otherwise it seems not to have, and is countenanced by what is said in Romans 8:3, where the law is said to be weak, but weak on account of the weakness of the flesh. At the same time it must be observed, that most commentators, like [Beza ], connect these words, κατὰ καιρὸν,

Romans 7:25 — Though Paul then bewailed his lot, and sighed for his departure, he yet confesses that he acquiesced in the good pleasure of God; for it does not become the saints, while examining their own defects, to forget what they have already received from God. (235) But what is sufficient to bridle impatience and to cherish resignation, is the thought, that they have been received under the protection of God, that they may never perish, and that they have already been favored with the first-fruits of the Spirit,