Bible Commentaries

Matthew 27:46 — himself to be in some measure estranged from him. For not only did he offer his body as the price of our reconciliation with God, but. in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks,a man of sorrows, (Isaiah 53:3.) Those interpreters are widely mistaken who, laying aside this part of redemption, attended solely to the outward punishment of the flesh; for in order that Christ might satisfy for us, (285) it was necessary that he should be placed as a guilty

John 10:1 — and that they are truly gathered into the fold of Christ, so as to belong to his flock, who devote themselves to Christ alone. But all this relates to doctrine; for, since all the treasures of wisdom and knowledge are hidden in Christ, (Colossians 2:3,) he who turns aside from him to go elsewhere neither keeps the road nor enters by the door. Now, whoever shall not despise Christ or his instructor will easily rid himself of that hesitation which keeps so many in a state of perplexity, what is the

John 16:8 — into hearts of flesh, and renewing men, but because the Spirit of Christ quickens it? Otherwise it would be a dead letter and a useless sound, as Paul says in that beautiful passage, in which he boasts of being a minister of the Spirit, (2 Corinthians 3:6,) because God wrought powerfully in his doctrine. The meaning therefore is, that, though the Spirit had been given to the apostles, they would be endued with a heavenly and Divine power, by which they would exercise jurisdiction over the whole world.

John 3:3 — 3.Verily, verily, I say to thee. The word Verily (ἀμὴν) is twice repeated, and this is done for the purpose of arousing him to more earnest attention. For when he was about to speak of the most important and weighty of all subjects,

Acts 10:12 — Undoubtedly, God meant to encourage Peter to come to Cornelius without fear; but he had separated one people to himself from the rest, as saith Moses in his song, when as the Most High did distribute the nations, he put his lot in Jacob, etc., (Deuteronomy 32:9;) therefore he called it his inheritance and peculiar people. According to this order, it had not been lawful to Peter to bring the covenant of salvation unto the Gentiles; for that was to take the children’s bread and to cast it to dogs,

Acts 11:3 — 3.Unto men being uncircumcised. This was not forbidden by the law of God, but it was a tradition which came from the fathers. And yet, notwithstanding, Peter doth not object that they dealt too hardly (726) with him in this point, and that he was not

Acts 20:26 — ordered at his pleasure. So shall it come to pass that the inventions of men shall have none entrance into the Church of God. Again, mortal man shall not be so bold as to mangle the Scripture and to pull it in pieces, that he may diminish − (431) this or that at his pleasure, that he may obscure something and suppress many things; but shall deliver whatsoever is revealed in the Scripture, though wisely and seasonably for the edifying of the people, yet plainly and without guile, as becometh

Romans 12:2 — may flatter ourselves, that declaration of Christ is still true, — that every man must be born again, who would enter into the kingdom of God; for in mind and heart we are altogether alienated from the righteousness of God. That ye may prove, (380) etc. Here you have the purpose for which we must put on a new mind, — that bidding adieu to our own counsels and desires, and those of all men, we may be attentive to the only will of God, the knowledge of which is true wisdom. But if the renovation

Romans 16:1 — one who does service and contributes to the help and assistance of others. She was evidently a person of wealth and influence, and was no doubt a great support and help to the Cenchrean Church. Those spoken of by Paul in 1 Timothy 5:10, and Titus 2:3, were widows and aged, and they are not calledαἱ διὰκονοι, deaconesses. There arose, as it appears, an order of this kind in the early Church, and [Grotius ] says that they were ordained by

1 Corinthians 11:17 — do not praise. (644) For I translate it in this way, because Paul appears to have made the participle and the verb change places. (645) I am also not satisfied with the interpretation of Erasmus, who takes παραγγέλλειν as meaning to command The verb to warn would suit better, but as to this I do not contend. There is an antithesis between this clause and the beginning of this chapter. “While I have praised you, do not think

1 Corinthians 15:5 — understand the chosen Apostles. It does not quite appear when it was that this appearing to more than five hundred took place. Only it is possible that this large multitude assembled at Jerusalem, when he manifested himself to them. For Luke (Luke 24:33) makes mention in a general way of the disciples who had assembled with the eleven; but how many there were he does not say. Chrysostom refers it to the ascension, and explains the word ἐπάνω to mean, from on high. (18) Unquestionably,

1 Corinthians 3:11 — of Christ, than by studying to make their doctrine correspond with his, and retain the foundation which he has laid. Hence we infer, that those are not faithful workmen for building up the Church, but on the contrary are scatterers of it, (Matthew 12:30,) who succeed faithful ministers, but do not make it their aim to conform themselves to their doctrine, and carry forward what has been well commenced, so as to make it quite manifest (174) that they are attempting no new work. For what can be more

2 Corinthians 1:8 — the more abundantly appear. Since the time of his sending them the former epistle, he had been exposed to great dangers, and had endured violent assaults. The probability, however, is that he refers here to the history, which Luke relates in Acts 19:23, though in that passage he does not so distinctly intimate the extent of the danger. As, however, he states that the whole city was in a tumult, (Acts 19:29,) it is easy from this to infer the rest. For we know what is the usual effect of a popular

2 Corinthians 5:18 — have an illustrious designation of the gospel, as being an embassy for reconciling men to God. It is also a singular dignity of ministers — that they are sent to us by God with this commission, so as to be messengers, and in a manner sureties. (553) This, however, is not said so much for the purpose of commending ministers, as with a view to the consolation of the pious, that as often as they hear the gospel, they may know that God treats with them, and, as it were, stipulates with them as to

2 Corinthians 6:1 — by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, (572) in order that their labor may not be in vain. They must, I say, add continual exhortation’s, (573) that their embassy may be efficacious. This is what he means by συνεργοῦντες, (fellow-workers,) that is, devoted to the advancement of the work; for it is not enough to teach,

2 Corinthians 8:15 — have this to serve as a never-failing proof, that men do not live by bread alone, but are Divinely supported, by the secret influence of His will, who maintains and preserves all things that he has created. Again, in another passage, (Deuteronomy 8:3,) Moses admonishes them, that they had been nourished for a time with such food, that they might learn that men are supported — not by their own industry or labor, but by the blessing of God. Hence it appears, that in the manna, as in a mirror,

Ephesians 1:13 — 13.In whom ye also. He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply

Ephesians 4:10 — power; although, as respects his body, the saying of Peter holds true, that “the heaven must receive him until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:21.) By alluding to the seeming contradiction, the apostle has added not a little beauty to his language. He ascended; but it was that he, who was formerly bounded by a little space, might fill all things But did he not fill them before? In his divine

Philippians 2:7 — 7Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid

Philippians 3:20 — us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it. Whence also. From the connection that we have with Christ, he proves that our citizenship (203) is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,