Bible Commentaries

Jeremiah 10:20 — This metaphor may have been taken from shepherds, and it seems suitable here; yet the prophets often compare the Church to a tent. Though indeed it is said elsewhere that the Church is built on the holy mountains, (Psalms 87:1) and great firmness is ascribed to it, yet, as to its external condition, it may justly be said to be like a tent, for there is no fixed residence for God’s children on earth, for they are often constrained to ehange their place; and hence Paul

Jeremiah 26:7 — doctrine of the Law, but they were so called with regard to the people. It is in the meantime necessary, wisely to distinguish between prophets or teachers, as also the Apostle reminds us, we ought to inquire whether their spirit is from God or not. (1 John 4:1.)

Jeremiah 49:15 — indeed, pronounce the other view wrong, yet it behooves me to state what I prefer. I then think that there is to be understood here an implied comparison between the Israelites and the children of Edom, which is more clearly expressed by Malachi, (Malachi 1:2;) for God there extols his kindness towards the Israelites, because he gave them a rich and fruitful land, and sent away the posterity of Esau, and confined them within rough mountains. As then the Idumeans, ejected from so pleasant and desirable

Daniel 2:11 — rather to be denoted genie or demons of the air. For we know that all unbelievers were imbued with this opinion concerning the existence of intermediate deities. The Apostles contended strongly against this ancient error, and we know the books of Plato (123) to be full of the doctrine that demons or genii act as mediators between man and the Heavenly Deity. We may, then, suitably understand these words that the Chaldeans thought angels the only interpreters; not because they imagined angels as the Scriptures

Amos 2:13 — that God was pressed under the Israelites, as a wagon groans under too much weight; and so God expostulates by Isaiah, that he was weighed down by the Israelites, ‘Ye constrain me,’ he says, ‘to labor under your sins’ (Isaiah 1:14) The sense then, that God was pressed down under them, may be viewed as not unsuitable: and yet the more received interpretation is this, “Behold, I will bind you fast as a wagon is bound.” I am, however, more inclined to take the first

Matthew 12:39 — Matthew 12:39.A wicked generation He does not merely charge that age with malice, but pronounces the Jews—or at least the scribes, and those who resembled them—to be a wicked nation; thus declaring that they labored under a hereditary disease of obstinacy.

Matthew 17:10 — 10.And his disciples asked him, saying. No sooner is the resurrection mentioned than the disciples imagine that the reign of Christ is commenced; (482) for they explain this word to mean that the world would acknowledge him to be the Messiah. That they

Matthew 2:15 — 15.Out of Egypt have I called my Son Matthew says that a prediction was fulfilled. Some have thought, that the intention of the prophet was different from what is here stated, and have supposed the meaning to be, that the Jews act foolishly in opposing

Mark 1:14 — Mark 1:14.Preaching the Gospel of the kingdom of God. Matthew appears to differ a little from the other two: for, after mentioning that Jesus left his own city Nazareth, and departed to Capernaum, he says: from that time Jesus began to preach. Luke and Mark,

John 12:12 — 12.The next day, a great multitude. This entrance of Christ is more copiously related (Matthew 21:1; Mark 11:1; Luke 19:29) by the other Evangelists; but John here embraces the leading points. In the first place, we ought to remember Christ’s design,

John 3:1 — 1.Now there was a man of the Pharisees. In the person of Nicodemus the Evangelist now exhibits to our view how vain and fleeting was the faith of those who, having been excited by miracles, suddenly professed to be the disciples of Christ. For since this

John 4:47 — remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles. To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1 Corinthians 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel

John 5:28 — objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men, (103) what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration

Acts 18:9 — might not only sweat but almost faint, unless he had been set on foot again, and refreshed with some new help. And it is not without cause that he saith that his coming was base and contemptible, and that he was conversant there in fear and trembling, ( 1 Corinthians 2:3.) For mine own part, I think thus, that the wonderful power of the Spirit, wherewith Paul was endued before, was holpen with the oracle. Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as it appeareth by the

Romans 10:16 — 16.But all have not obeyed the gospel, etc. This belongs not to the argument, which Paul designed to follow in the gradation he lays down; nor does he refer to it in the conclusion which immediately follows. It was yet expedient for Paul to introduce

Romans 9:10 — 10.And not only, etc. There are in this chapter some broken sentences, such as this is, — But Rebecca also, who had conceived by one, our father Isaac; for he leaves off in the middle, before he comes to the principal verb. The meaning, however,

1 Corinthians 13:1 — nothing is so excellent or estimable as not to be vitiated in the sight of God, if love (775) is wanting. Nor does he teach anything here but what he does elsewhere, when he declares, that it is the end of the law, and the bond of perfection, (Titus 1:5,) and also when he makes the holiness of the godly consist entirely in this, (Colossians 3:14,) — for what else does God require from us in the second Table of the Law? It is not then to be wondered, if all our deeds are estimated by this test

1 Corinthians 14:7 — 7.Nay even things without life. He brings forward similitudes, first from musical instruments, and then afterwards from the nature of things generally, there being no voice that has not some peculiarity, suitable for distinction. (815) “Even things without life,” says he, “instruct us.” There are, it is true, many random sounds or crashes, without any modulation, (816) but Paul speaks here of voices in which there is something of art, as though he had said

1 Corinthians 3:22 — 22.All things are yours. He proceeds to show what place and station teachers should occupy (201) — such as not to detract in any degree from the authority of Christ, the one Master. As therefore Christ is the Church’s sole master, and as he alone without exception is worthy to be listened to, it is necessary to distinguish between

2 Corinthians 1:19 — 19.For the Son of God Here we have the proof — because his preaching (283) contained nothing but Christ alone, who is the eternal and immutable truth of God. The clause preached by us is emphatic. For, as it may be, and often does happen, that Christ