Bible Commentaries

Matthew 13:47 — consequence to us, to be gathered into the fold, unless we are his true and chosen sheep. To this effect is the saying of Paul, The Lord knoweth who are his; and let every one that calleth on the name of the Lord depart from iniquity, (2 Timothy 2:19.) The preaching of the Gospel is justly compared to a net sunk beneath the water, to inform us that the present state of the Church is confused. Our God is the God of order, and not of confusion, (1 Corinthians 14:33,) and, therefore, recommends

Matthew 14:23 — to do with God—to rise above themselves. At the same time, it must be observed, that he did not lay down a fixed rule, as if we were never permitted to pray except in retirement; for Paul enjoins us to pray everywhere, lifting up clean hands, (1 Timothy 2:8;) and Christ himself sometimes prayed in presence of others, and even instructed his disciples to assemble together for offering social prayer. But that permission to pray in all places does not hinder them from engaging in secret prayer

Matthew 22:1 — Matthew 22:1.And Jesus answering. Though Matthew relates this parable among other discourses which were delivered by Christ about the time of the last Passover, yet as he does not specify any particular time, and as Luke expressly affirms that Christ delivered this

Matthew 24:43 — Besides, he introduces a general preface that the disciples should wait for their master, with their loins girt, and carrying burning lamps in their hands. To this statement corresponds the parable, which we shall soon afterwards find in Matthew 25:1 about the wise and foolish virgins. In a few words Christ glances rapidly at the manner in which believers ought to conduct their pilgrimage in the world; for first he contrasts the girding of the loins with sloth, and burning lamps with the darkness

Luke 1:51 — 51.He hath done might This means, “he hath wrought powerfully.” The arm of God is contrasted with every other aid: as in Isaiah, “I looked, and there was none to help,” (Isaiah 63:5;) “therefore,” says he elsewhere,

Luke 10:2 — lest he should detain us even for a short time. Thus, when Elisha sent his servant to the Shunamite woman, he charged him not to salute any person whom he met: if thou meet any man, salute him not; and if any salute thee, answer not again, (2 Kings 4:31.) Christ does not intend that his disciples shall be so unkind (34) as not to deign to salute persons whom they meet, but bids them hasten forward, so as to pass by every thing that would detain them. (32) Harmony, volume 1 p. 421. (33) “Et

Luke 2:37 — commended in a widow. Each person ought to make a judicious inquiry, what belongs to his own calling. Silly ambition has filled the world with apes, from superstitious persons seizing, with more “zeal” than “knowledges” (Romans 10:2,) every thing that they hear praised in the saints: as if the distinction of rank did not render a selection of employments necessary, that each person may answer to his own calling. What is here related of Anna, Paul applies in a particular manner

Luke 24:43 — thought fit. As Christ really tasted the fish and the honeycomb, in order to show that he was a man, so we cannot doubt that by his divine power he consumed what was not needed to pass into nourishment. Thus the angels, at the table of Abraham, (Genesis 18:1,) having been clothed with real bodies, did actually, I have no doubt, eat and drink; but yet I do not therefore admit that the meat and drink yielded them that refreshment which the weakness of the flesh demands; but as they were clothed with a

Luke 5:1 — Luke 5:1.He stood near the lake. Matthew and Mark, according to the usual custom of their language, call it the sea of Galilee. The proper name of this lake among the ancient Hebrews was כנרת, (Chinnereth;) (338) but, when the language

John 11:47 — please, and as if even the result of the work depended on their wishes. And if the whole be duly weighed, they here employ their own industry as a shield against the Divine power, as if by perseverance they could vanquish God. (328) See page 223, n. 1. (329) “De la Divine majeste.”

John 13:1 — 1.Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances which they had left out, one of which was the narrative of the washing of

John 19:1 — 1.Then Pilate therefore took Jesus. Pilate adheres to his original intention; but to the former ignominy he adds a second, hoping that, when Christ shall have been scourged, the Jews will be satisfied with this light chastisement. When he labors so earnestly,

John 6:52 — dispute so keenly do, indeed, block up against themselves the road to the knowledge of the truth. And yet the blame imputed to them is not simply that they inquired into the manner; for the same blame would fall on Abraham and the blessed Virgin, (Genesis 15:2; Luke 1:34.) Those persons, therefore, are either led astray through ignorance, or are deficient in candour, who, without taking into account the hardihood and eagerness to quarrel, which alone the Evangelist condemns, direct all their outcry against

John 7:1 — 1.Jesus walked in Galilee. The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related. He says that Christ sojourned for a time in Galilee, because

Acts 11:21 — 21.The hand of the Lord was. Luke proveth by the success that the gospel was offered unto the Gentiles also by the brethren of Cyprus and Cyrene not rashly nor unadvisedly, because their labor was fruitful and profitable. But such increase should never

Acts 13:34 — 34.That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10, “He dieth no more, neither shall death have dominion over him any more; because he liveth to God.” For the hope conceived of Christ’s resurrection should be slender and cold, if he were yet subject to destruction, or to any change.

Acts 20:1 — − 1.Luke declareth in this chapter how Paul, loosing from Asia, did again cross the seas to go to Jerusalem. And though whatsoever is written in this narration be worthy of most diligent meditation and marking, yet doth it need no long exposition. It appeareth

Acts 24:1 — − 1.Seeing Ananias goeth down to Cesarea to accuse Paul, it maketh the conjecture more probable, which I brought before touching his priesthood. For it was not meet for the highest priest to take such a journey. Therefore some other man was highest priest

Acts 5:4 — God. And Peter speaketh thus expressly, because Ananias had deceived the Church. But he ought to have considered, that “where two or three be gathered together in the name of Christ, he is present there as the chief governor,” (Matthew 18:20;) yea, he ought to have behaved himself no otherwise in that assembly, than if he should have seen God with his eyes. For seeing that God will reign in the Church, if we give him any reverence, we must reverence that rule and government religiously

Acts 7:47 — that God was to be sought in heaven, and that men’s minds must be lifted up thither by faith; which thing he uttered also in that solemn prayer which he made: “The heaven of heavens do not contain thee,and how much less this house?” (1 Kings 8:23;) but he reproveth the blockishness of the people, which abused the temple, as if it had had God tied to it; which appeareth more plainly by the testimony of Isaiah, (Isaiah 6:6,) which he citeth also; God, saith he, would have Solomon to