Bible Commentaries

Luke 3:10 — Luke 3:10And the multitudes asked him. A true feeling of repentance produces in the mind of the poor sinner an eager desire to know what is the will or command of God. John’s reply explains, in a few words, the fruits worthy of repentance: for the world

John 20:29 — things which are hidden from the human senses. And, indeed, we ought to give to God this honor, that we should view His truth as (αὐτόπιστος (222)) beyond all doubt without any other proof (223) Faith has, indeed, its own sight but one which does not confine its view to the world, and to earthly objects. For this reason it is called a demonstration of things invisible or not seen,(Hebrews 11:1;) and Paul contrasts it with sight, (2 Corinthians

John 5:17 — object which he had in view in all his words and actions was, to show that he was the Author of salvation. What he now claims for himself belongs to his Divinity, as the Apostle also says, that he upholdeth all things by his powerful will, (Hebrews 1:3.) But when he testifies that he is God, it is that, being manifested in the flesh, he may perform the office of Christ; and when he affirms that he came from heaven, it is chiefly for the purpose of informing us for what purpose he came down to earth.

Acts 1:4 — had had all one mouth. Furthermore, it was expedient that they should begin to preach the gospel at Jerusalem, that the prophecy might be fulfilled, “There shall a law go out of Zion,and the word of the Lord out of Jerusalem,” (Isaiah 2:3.) Although the participle συναλιζομενος, may be diversely translated, yet Erasmus his translation did please me best, because the signification of gathering together will

Acts 17:26 — which he had ordained before his meaning is, that he executeth by the power of his Spirit those things which he hath decreed in his counsel according to that: − “Our God is in heaven; he hath done whatsoever he would,” ( Psalms 115:3.) − Now, we see, as in a camp, every troop and band hath his appointed place, so men are placed upon earth, that every people may be content with their bounds, and that among these people every particular person may have his mansion. But though

Acts 28:21 — double profit of the Scripture which the same Paul commendeth in another place, to wit, that it is sufficient as well to instruct those which are willing to learn, as to refute the stubbornness of those which set themselves against the truth ( Titus 3:16; Titus 1:9). Therefore, let those who desire to be wise with sobriety, and to teach others well, appoint themselves these bounds, that they utter nothing but out of the pure fountain of the word. The philosophers deal otherwise, who contend only

Romans 10:14 — faith, but to that certainty which our minds entertain respecting his paternal kindness, when by the gospel he reconciles us to himself, and adopts us for his children. By this confidence only we have access to him, as we are also taught in Ephesians 3:12. But, on the other hand, learn that true faith is only that which brings forth prayer to God; for it cannot be but that he who has tasted the goodness of God will ever by prayer seek the enjoyment of it. How shall they believe on him? etc. The

Romans 11:7 — with the whole of Israel, or body of the people, the remnant which was to be saved by God’s grace. It hence follows, that the cause of salvation exists not in men, but depends on the good pleasure of God alone. And the rest have been blinded (345) As the elect alone are delivered by God’s grace from destruction, so all who are not elected must necessarily remain blinded. For what Paul means with regard to the reprobate is, — that the beginning of their ruin and condemnation is

Romans 13:1 — 1.Let every soul, (399) etc. Inasmuch as he so carefully handles this subject in connection with what forms the Christian life, it appears that he was constrained to do so by some great necessity which existed especially in that age, though the preaching of the gospel at

Romans 6:5 — in Zechariah 11:2, to a forest growing together. The verbσυμφύω is once used in Luke 8:7, and refers to the thorns which sprang up with the corn. It occurs as a participle in the same sense in the Wisdom of Solomon 13:13. It appears from [Wolfius ] that the word is used by Greek authors in a sense not strictly literal, to express congeniality, conjoining, union, as the sameness of disposition, or the joining together of a dismembered limb, or, as [Grotius ] says,

Romans 7:14 — here. Ascarnal means what is sinful and corrupt, so spiritual imports what is holy, just, and good. As the works of the flesh are evil and depraved works, so the fruits of the Spirit are good and holy fruits. See Galatians 5:19, and particularly John 3:6. — Ed. (220) “He is ‘carnal’ in exact proportion to the degree in which he falls short of perfect conformity to the law of God.” — [Scott ] It has been usual with a certain class of divines, such as [Hammond ]

1 Corinthians 1:21 — nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man’s depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation, (2 Timothy 3:15;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an

1 Corinthians 1:30 — 30.Of him are ye. Lest they should think that any of those things that he had said were inapplicable to them, he now shows the application of those things to them, inasmuch as they are not otherwise than of God For the words ye are are emphatic, as though

1 Corinthians 10:16 — same bread But whence, I pray you, comes that κοινωνία (communion) between us, but from this, that we are united to Christ in such a way, that we are flesh of his flesh, and bone of his bones? (Ephesians 5:30.) For we must first of all be incorporated (so to speak) into Christ, that we may be united to each other. In addition to this, Paul is not disputing at present merely in reference to a mutual fellowship among men, but as to the spiritual union between

1 Corinthians 11:23 — that ought to be carefully observed, as showing that there is no remedy for correcting and purging out abuses, short of a return to God’s pure institution. Thus the Lord himself — when he was discoursing respecting marriage, (Matthew 19:3,) and the Scribes brought forward custom, and also the permission given by Moses — simply brings forward his Father’s institution, as being an inviolable law. When we do this at the present day, the Papists cry out, that we are leaving nothing

1 Corinthians 11:30 — 30.For this cause, etc. After having treated in a general way of unworthy eating, and of the kind of punishment that awaits those who pollute this sacrament, he now instructs the Corinthians as to the chastisement which they were at that time enduring.

2 Corinthians 1:24 — 24.Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically (305) as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing

2 Corinthians 3:18 — νεους συνεχως κατοπτριζεσθαι. He thought that young men should frequently look at themselves in a mirror. — Ed. (418) Wiclif (1380) following, as he is wont to do, the Vulgate, renders as follows: “And alle we that with open face seen the glorie of the Lord.” Calvin’s rendering, it will be observed, is — “In speculo conspicientes;” —

Galatians 1:8 — reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, “let him be accursed,” the meaning must be, “let him be held by you as accursed.” In expounding 1 Corinthians 12:3, we had occasion to speak of the wordἀνάθεμα. (22). Here it denotes cursing, and answers to the Hebrew word, הרם (hherem.) (21) “Quand il denonce les anges pour excommuniez et pour

Philippians 2:6 — so great a height, how unreasonable that we, who are nothing, should be lifted up with pride! The form of God means here his majesty. For as a man is known by the appearance of his form, so the majesty, which shines forth in God, is his figure. (103) Or if you would prefer a more apt similitude, the form of a king is his equipage and magnificence, shewing him to be a king — his scepter, his crown, his mantle, (104) his attendants, (105) his judgment-throne, and other emblems of royalty; the