Bible Commentaries

Malachi 4:6 — never resigns to them his own office, but makes them partakers of it only. And this is the import of such expressions as these, “Whose sins ye remit, they are remitted: whatsoever ye shall bind on earth, shall be bound in heaven,” (John 20:23;) or when Paul says, that he had begotten the Corinthians, (1 Corinthians 2:15,) he did not claim for himself what he knew only belonged to God, but rather extolled the favor of God as manifested in his ministry, according to what he declares in another

Matthew 27:3 — 3.Then Judas, perceiving that he was condemned. By this adverb (τότε) then, Matthewdoes not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused

Luke 10:38 — 38.And it happened that he entered into a certain village. This narrative shows, that Christ, wherever he came, did not devote himself to his private concerns, or consult his own ease or comfort; but that the single object which he kept in view was, to

Luke 2:14 — peace cultivated by men with each other; but they say, that the earth is at peace, when men have been reconciled to God, and enjoy an inward tranquillity in their own minds. (158) We know that we are born “children of wrath,” (Ephesians 2:3,) and are by nature enemies to God; and must be distressed by fearful apprehensions, so long as we feel that God is angry with us. A short and clear definition of peace may be obtained from two opposite things, — the wrath of God and the dread

Acts 13:48 — to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage (835) must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us. And they believed. This is an exposition of the member next going before, at least in my judgment.: For Luke showeth what

Acts 17:28 — not to be doubted but that Aratus spake of Jupiter; neither doth Paul, in applying that unto the true God, which he spake unskillfully of his Jupiter, wrest it unto a contrary sense. For because men have naturally some perseverance of God, − (300) they draw true principles from that fountain. And though so soon as they begin to think upon God, they vanish away in wicked inventions, and so pure seed doth degenerate into corruptions; yet the first general knowledge of God doth nevertheless remain

Acts 6:1 — the good; but it is the wickedness and corruption of our nature which causeth this. That was, indeed, a godly order, whereof Luke made mention before, when the goods of all men being consecrated to God, were distributed to every man as he had need; (306) when as the apostles, being, as it were, the stewards of God and the poor, had the chief government of the alms. But shortly after there ariseth a murmuring which troubleth this order. Here appeareth that corruption of men whereof I have spoken,

Romans 9:20 — 20.But, O man! who art thou? etc. (303) As it is a participle in Greek, we may read what follows in the present tense, who disputest, or contendest, or strivest in opposition to God; for it is expressed in Greek according to this meaning, — “Who art thou who enterest into a

1 Corinthians 11:27 — n’ose proposer et imaginer Christ a demi;” — “For I dare not present and imagine Christ in half.” (702) This celebrated saying of Augustine (which occurs in Hom. in Joann. 62) is quoted also in the Institutes, (volume 3,) where our author handles at great length the subject here adverted to. — Ed.

1 Corinthians 5:11 — 11.If he who is called a brother In the Greek there is a participle (300) without a verb. (301) Those that view this as referring to what follows, bring out here a forced meaning, and at variance with Paul’s intention. I confess, indeed, that that is a just sentiment, (302) and worthy of being particularly noticed

Galatians 2:20 — together in heavenly places in Christ Jesus.” (Ephesians 2:6.) Again, “You are fellow-citizens with the saints and of thehousehold of God.” (Ephesians 2:19.) And again, “Our conversation is in heaven.” (Philippians 3:20.) Paul’s writings are full of similar assertions, that, while we live in the world, we at the same time live in heaven; not only because our Head is there, but because, in virtue of union, we enjoy a life in common with him. (John 14:23.)

Philippians 3:8 — of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity (183), that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.

1 Thessalonians 1:9 — the expression waiting for Christ, instead of the hope of everlasting salvation. For, unquestionably, without Christ we are ruined and thrown into despair, but when Christ shews himself, life and prosperity do at the same time shine forth upon us. (513) Let us bear in mind, however, that this is said to believers exclusively, for as for the wicked, as he will come to be their Judge, so they can do nothing but tremble in looking for him. This is what he afterwards subjoins — that Christ delivereth

2 Thessalonians 2:4 — diametrically opposed to Christ.(642) Where I have rendered — everything that is called God, the reading more generally received among the Greeks is, every one that is called. It may, however, be conjectured, both from the old translation (643) and from some Greek commentaries, that Paul’s words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written πᾶν τὸ,

1 Timothy 1:15 — a firm belief of the forgiveness of sins, which otherwise with difficulty finds entrance into the hearts of men. A faithful saying What was the reason why Paul aroused attention by these words, but because men are always disputing with themselves (23) about their salvation? For, although God the Father a thousand times offer to us salvation, and although Christ himself preach about his own office, yet we do not on that account cease to tremble, or at least to debate with ourselves if it be actually

1 Timothy 1:4 — and display, and which do not promote the salvation of those who hear them. This must be carefully remembered, for we shall afterwards see that the reason why Paul speaks of them in this manner is, that the word of God must be profitable. (2 Timothy 3:16.) All who do not apply the word of God to good profit and advantage are despisers and falsifiers of good doctrine.” — Fr. Ser. (7) “᾿Απέραντος properly signifies interminable.

1 Timothy 2:6 — 6Who gave himself a ransom for all (34) The mention of redemption in this passage is not superfluous; for there is a necessary connection between the two things, the sacrifice of the death of Christ, and his continual intercession. (Romans 8:34.) These are the two parts of his priesthood;

Hebrews 11:26 — nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. (230) Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ. He also explains more fully what he means in this clause by

Hebrews 2:11 — which is also adopted by Dr. Owen and Stuart. The Hebrews 2:14 verse seems to decide the question. The word to sanctifyἁγιάζω, means — 1. To consecrate, to set apart to a holy use or to an office, Matthew 23:19; John 17:19; — 2. To purify from pollution, either ceremonially, Hebrews 9:13, or morally and spiritually, 1 Thessalonians 5:23; — 3. To purify from the guilt of sin by a free remission, Hebrews 10:10, compared with Hebrews 10:14. Now,

Hebrews 4:15 — — Ed. (80) The common idea of what is here said is, that Christ though tried and tempted, was not yet guilty of sin, or did not fall into sin. That he had no sin, that he was without sin, is what we plainly learn from 2 Corinthians 5:21; 1 John 3:5, etc.; but is this what is taught here? The clause, I conceive, may be thus rendered, — “But was in all things tried in like manner except sin;” that is, with the exception that he had no innate sin to contend with. The last words