Bible Commentaries

Jonah 4:1 — Jerome commends this grief of Jonah, and compares it to the holy zeal of Paul when he wished himself to be an anathema for his brethren, (Romans 9:3:) for he denies that he grieved because God had showed mercy to so illustrious a city; but because the conversion of the Gentiles was a certain presage of the destruction of the chosen people. As then Jonah perceived as in a mirror the near ruin of

Matthew 10:9 — Matthew 10:9.Do not provide. As the embassy (575) was of such a nature, that Christ wished the disciples to traverse the whole of Judea within a few days, and immediately to return to him, he forbids to carry luggage with them, by which this speed may be retarded.

Matthew 12:24 — Church. (105) “Ils ne laissent pas toutesfois de ronger, comme par despit et d’un vouloir malicieux;” — “and yet they do not fail to carp as with spite, and with a wicked disposition.” (106) Harmony, volume 1. p. 459. (107) Harmony, volume 1: p. 419. The reader must have observed that, when our Author has explained a phrase or illustrated a fact, he seldom repeats what he had said, but refers to the earlier portions of his work, in which the information may be

Matthew 6:26 — alone sufficient for us, for it supplies the animals abundantly with every thing that they need. Instead of fowls, ( τὰ πετεινὰ ,) Luke uses the word ravens, (τοὺς κόρακας,) alluding perhaps to that passage in the Psalms, who giveth food to the young ravens that call upon him, (Psalms 67:0: 9.) Some think that David expressly mentioned the ravens, because they are immediately deserted

Luke 1:51 — contrasted with every other aid: as in Isaiah, “I looked, and there was none to help,” (Isaiah 63:5;) “therefore,” says he elsewhere, “his arm brought salvation unto him; and his righteousness, it sustained him,” (Isaiah 59:16.) Mary therefore means: God rested satisfied with his own power, employed no companions in the work, called none to afford him aid. What immediately follows about the proud may be supposed to be added for one of two reasons: either because the proud

Luke 1:72 — atonement of Christ. Life is promised, but it must be sought only in the death and resurrection of Christ. This too is the reason why God commanded of old, that the book of the law should be sprinkled with the blood of the sacrifice, (Exodus 24:8; Hebrews 9:19.) It is also worthy of notice, that Zacharias speaks of the mercy performed in his own age, as extending to the fathers who were dead, and who equally shared in its results. Hence it follows, that the grace and power of Christ are not confined by

John 19:10 — heaven; but this must always happen with irreligious men, that, shaking off the fear of God, they quickly return to their natural disposition. Hence also we infer, that it is not without good reason that the heart of man is called deceitful, (Jeremiah 17:9;) for, though some fear of God dwells in it, there likewise comes from it mere impiety. Whoever, then, is not regenerated by the Spirit of God, though he pretend for a time to reverence the majesty of God, will quickly show, by opposite facts, that

John 6:17 — because John says that they had then advanced about twenty-five or thirty furlongs, are led into a mistake by supposing that they had sailed to the farther or opposite bank; for Bethsaida, near which town, Luke tells us, the miracle was performed, (Luke 9:10,) and Capernaum, which the ship reached, (John 6:16,) were situated on the same coast. Pliny, in his fifth book, states that this lake was six miles in breadth, and sixteen in length. Josephus (in the third book of the Wars of the Jews) assigns

Acts 10:14 — but desireth first to have his doubt dissolved before he depart from observing the law. Yet it is a strange matter why Peter resisted more in meats than did Abraham in killing his son; for Abraham [might have] had more things to object, (Genesis 22:9.) I dare not here say that that befell Peter which is too common among men, to stand more about outward and small matters than about the chief points of the law; I rather make that answer which is out of doubt, that Abraham’s mind was so persuaded,

Acts 20:9 — − 9.When he was fallen into a deep sleep. I see no cause why some interpreters should so sore and sharply condemn the drowsiness of the young man, that they should say that he was punished for his sluggishness by death. For what marvel is it, if, seeing

Acts 23:9 — − 9.There was a great cry. That sedition whereof Luke spake a little before is more plainly expressed in this place; to wit, that they were not only of diverse opinions, but did strive clamorously with outcries. Wherefore, ςασις

Romans 4:9 — 9-10.As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning;

Romans 9:26 — The order of the verse is reversed; and the word “beloved” is taken from the Septuagint. “Not beloved,” in Hebrew, is lo-ruhamah, i.e., one not pitied, or one who has not received mercy: which is the same in meaning. In Romans 9:26, the words are taken from Hosea 1:10 and are not verbatim either from the Hebrew or the Septuagint, but the difference is very trifling. — Ed.

Romans 9:9 — 9.For the word of promise is this, etc. He adds another divine testimony; and we see, by the application made of it, with what care and skill he explains Scripture. When he says, the Lord said that he would come, and that a son would be born to Abraham

1 Corinthians 1:7 — 7.So that ye come behind in no gift ̔Υστερεισθαι means to be in want of what you would otherwise stand in need of. (49) He means, therefore, that the Corinthians abound in all the gifts of God, so as not to be in want of anything, as if he had said, “The Lord has not merely honored you with the light of the gospel, but has eminently endowed you with all those

2 Corinthians 5:11 — considers this must of necessity be touched with fear, and shake off all negligence. (536) He declares, therefore, that he discharges his apostleship faithfully and with a pure conscience, (2 Timothy 1:3,) as one that walks in the fear of the Lord, (Acts 9:31,) thinking of the account to be rendered by him. As, however, his enemies might object: “You extol yourself, it is true, in magnificent terms, but who is there that sees what you affirm?” He says, in reply to this, that he discharges

2 Corinthians 6:17 — Levites, for if so much purity is required on the part of the keepers of the vessels, how much more in the vessels themselves! (623) Now all our members are vessels, set apart for the spiritual worship of God; we are also a royal priesthood. (1 Peter 2:9.) Hence, as we are redeemed by the grace of God, it is befitting that we keep ourselves undefiled in respect of all uncleanness, that we may not pollute the sanctuary of God. As, however, while remaining in this world, we are nevertheless redeemed,

Galatians 3:12 — what is the righteousness of faith? He defines it in the Epistle to the Romans, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead,thou shalt be saved.” (Romans 10:9.) And yet it does not follow from this, that faith is inactive, or that it sets believers free from good works. For the present question is not, whether believers ought to keep the law as far as they can, (which is beyond all doubt,) but whether they

Galatians 4:26 — the Church is called the mother of believers. And certainly he who refuses to be a son of the Church in vain desires to have God as his Father; for it is only through the instrumentality of the Church that we are “born of God,” (1 John 3:9,) and brought up through the various stages of childhood and youth, till we arrive at manhood. This designation, “the mother of us all,” reflects the highest credit and the highest honor on the Church. But the Papists are fools and twice

Philemon 1:9 — 9.Being such a one. He claims the right to command on two grounds, that he is an elder, and that he is a prisoner for Christ He says that, on account of Philemon’s love, he chooses rather to entreat, because we interpose authority in commanding