Bible Commentaries

Matthew 11:2 — the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (John 3:29.) As the faithful friend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view, (2 Corinthians 11:2,) and the example of both is

Matthew 16:3 — 3.Hypocrites, you can judge. He calls them hypocrites, because they pretend to ask that which, if it were exhibited to them, they are resolved not to observe. The same reproof applies nearly to the whole world; for men direct their ingenuity, and apply

Matthew 22:39 — 39.And the second is like it. He assigns the second place to mutual kindness among men, for the worship of God is first in order. The commandment to love our neighbors, he tells us, is like the first, because it depends upon it. For, since every man is

Matthew 24:39 — 39.And knew not until the deluge came. The source and cause of their ignorance was, that unbelief had blinded their minds; as, on the other hand, we are informed by the Apostle, that Noah beheld at a distance, by the eyes of faith, the vengeance of God

Luke 1:77 — 77.To give knowledge of salvation Zacharias now touches the principal subject of the gospel, when he says that the knowledge of salvation consists in the forgiveness of sins. As we are all “by nature the children of wraths” (Ephesians 2:3,) it follows, that we are by nature condemned and ruined: and the ground of our condemnation is, that we are chargeable with unrighteousness. There is, therefore, no other provision for escaping eternal death (81) but by God “reconciling us unto

John 1:23 — 23.The voice of him who crieth. As he would have been chargeable with rashness in undertaking the office of teaching, if he had not received a commission, he shows what was the duty which he had to perform, and proves it by a quotation from the Prophet

John 10:17 — 17.On this account the Father loveth me. There is, indeed, another and a higher reason why the Father loveth the Son; for it was not in vain that a voice was heard from heaven, This is my beloved Son, in whom the good-pleasure of God dwells, (Matthew 3:17.) But as he was made man on our account, and as the Father delighted in him, in order that he might reconcile us to himself, we need not wonder if he declares it to be the reason whythe Father loveth him, that our salvation is dearer to him than

Acts 12:3 — 3.Seeing that it pleased the Jews. It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses’ law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private

Acts 16:1 — such a man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, ( 1 Timothy 3:0: 7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, ( Titus 1:18.) But there seemeth to be some disagreement in that, in that

Acts 2:37 — 37.They were pricked in heart. Luke doth now declare the fruit of the sermon, to the end we may know that the power of the Holy Ghost was not only showed forth in the diversity of tongues, but also in their hearts which heard. And he noteth a double fruit;

Acts 26:24 — whose folly was more than ridiculous. − Festus doth grant that there was learning packed − (625) in Paul’s speech; nevertheless, because the gospel is hidden from the unbelievers, whose minds Satan hath blinded, ( 2 Corinthians 4:3) he thinketh that he is a brain-sick fellow which handleth matters intricately. So that though he cannot mock and openly contemn him, yet he is so far from being moved or inwardly touched, that he counteth him a man which is frenzy [frenzied] and of

Acts 9:18 — from fear alone or from amazedness; but by this means was he admonished of his former blindness, that he might quite abandon that boldness and vain confidence wherewith he was puffed up. He boasted that he was taught at the feet of Gamaliel, (Acts 22:3;) and undoubtedly he thought very well of his great wittiness, (596) which was notwithstanding mere blindness. Therefore he is deprived of the sight of his body (597) three days, that he may begin to see with his mind; for those must become fools, whosoever

Romans 1:11 — doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts (34) he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different

Romans 2:29 — remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out in Jeremiah 31:33; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, (2 Corinthians 3:6,) where he compares the law with the gospel, and calls the former

Romans 8:19 — exhibit the glory of the children of God. The revelation of God’s children shall be, when we shall be like God, according to what John says, “For though we know that we are now his sons, yet it appears not yet what we shall be.” (1 John 3:2.) But I have retained the words of Paul; for bolder than what is meet is the version of [Erasmus ], “Until the sons of God shall be manifest;” nor does it sufficiently express the meaning of the Apostle; for he means not, that the sons

Romans 8:24 — is what we hope for. “Eternal salvation,” says [Grotius ], “we have not yet, but we hope for it.” There is present salvation, but that which is perfect is future. The Scripture speaks of salvation now, see Ephesians 2:8; Titus 3:4, 5; and of salvation as future, see Mark 13:13. — Ed.

1 Corinthians 11:29 — διακρίνω is employed by Herodotus in the sense of distinguishing, in the following expression: διακρίνων ουδενα — without any distinction of persons (Herod. 3. 39.) It is supposed by some that the word, as employed here, contains an allusion to the distinguishing of meats under the Mosaic law. — Ed (709) “Le corps de Christ;” — “The body of Christ.”

1 Corinthians 12:3 — 3.Wherefore I give you to know. Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind — to wander on in

1 Corinthians 15:57 — of death. Death has no sting with which to wound except sin, and the law imparts to this sting a deadly power. But Christ has conquered sin, and by conquering it has procured victory for us, and has redeemed us from the curse of the law. (Galatians 3:13.) Hence it follows, that we are no longer lying under the power of death. Hence, although we have not as yet a full discovery of those benefits, yet we may already with confidence glory in them, because it is necessary that what has been accomplished

2 Corinthians 1:3 — 3Blessed be God He begins (as has been observed) with this thanksgiving — partly for the purpose of extolling the goodness of God — partly, with the view of animating the Corinthians by his example to the resolute endurance of persecutions;