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 27:43 — 43.He trusted in God. This, as I said a little ago, is a very sharp arrow of temptation which Satan holds in his hand, when he pretends that God has forgotten us, because He does not relieve us speedily and at the very moment. For since God watches over

Matthew 7:7 — to the grace of Christ, will thus attain confidence in prayer, and will venture freely to call upon God “through Jesus Christ our Lord, in whom (as Paul says) we have boldness and access with confidence by the faith of him,” (Ephesians 3:11.) But, as we are too prone to distrust, Christ, in order to correct this fault also, repeats the promise in a variety of words. He uses the metaphor seek, because we think, that those things which our wants and necessities require are far distant

Matthew 9:15 — were present at a marriage: for he compares himself to the bridegroom, who enlivens his friends by his presence. Chrysostom thinks that this comparison was taken from the testimony of John the Baptist, He that hath the bride is the bridegroom, (John 3:29.) I have no objection to that view, though I do not think that it rests on solid grounds. Let us be satisfied with Christ’s declaration, that he spares his disciples, and treats them with gentleness, so long as he is with them. That none may

Matthew 9:8 — the mind, something higher than man. They are no doubt right in saying, that the nature of man received great honor in Christ for the general advantage of the human race: but as they do not perceive him to be God manifested in the flesh, (1 Timothy 3:6,) their confession is involved in some error. (512) In a word, it was true, that God gave such authority to men: but the form and manner of giving was not yet understood by those who were not aware that the majesty of God was united to flesh. (511)

John 20:3 — 3.Peter therefore went forth. There being so little faith, or rather almost no faith, both in the disciples and in the women, it is astonishing that they had so great zeal; and, indeed, it is not possible that religious feelings led them to seek Christ.

Acts 11:21 — also teach us, that what pains soever the ministers of God take in teaching, it shall be all vain and void, unless God bless their labors from heaven. For we may plant and water, as Paul teacheth, but the increase cometh from God alone, (1 Corinthians 3:0,) in whose hand the hearts of men are, that he may bend and frame the same at his pleasure. Therefore, as often as we are to intreat of faith, let us always remember this speech, that God wrought by his ministers, and that he made their doctrine effectual

Acts 13:34 — 34.That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10, “He dieth no more, neither shall death have dominion over him any more; because he liveth

Acts 24:1 — this matter they went about nothing else but to deceive the judge therewith. And Luke declareth this, therefore, that we may know that the Jews did omit nothing whereby they might oppress Paul; and that they might not only prove him guilty, − (563) but so dash him out of countenance, that he might not be able to defend himself; and so let us consider that it came to pass by the wonderful providence of God, that Paul did so stoutly endure such sore assaults. Wherefore, if it so fall out at any

Acts 5:4 — that he lieth to God who doth lie to the Holy Ghost. For the divinity of the Holy Ghost is manifestly proved by this form of speech. In like sort Paul saith, “Ye are the temples of God, because his Spirit dwelleth in you,” (1 Corinthians 3:16.)

Acts 6:4 — to anything. Therefore, pastors must not think that they have so done their duty that they need to do no more when they have daily spent some time in teaching. There is another manner of study, another manner of zeal, another manner of continuance (349) required, that they may (350) indeed boast that they are wholly given to that thing. They adjoin thereunto prayer, not that they alone ought to pray, (for that is an exercise common to all the godly,) but because they have peculiar causes to pray

Romans 12:10 — brotherly, and its emotion στοργὴν , affection, which, among the Latins, is the mutual affection which exists between relatives; and truly such ought to be that which we should have towards the children of God. (391) That this may be the case, he subjoins a precept very necessary for the preservation of benevolence, — that every one is to give honor to his brethren and not to himself; for there is no poison more effectual in alienating the minds of men

Romans 3:3 — 3.What indeed if some, etc. As before, while regarding the Jews as exulting in the naked sign, he allowed them no not even a spark of glory; so now, while considering the nature of the sign, he testifies that its virtue (virtutem , efficacy) is not destroyed,

Romans 4:4 — Christ of his own good-will justifies us through faith, Paul always regards this as an evidence of our emptiness; for what do we believe, except that Christ is an expiation to reconcile us to God? The same truth is found in other words in Galatians 3:11, where it is said, “That no man is justified by the law, it is evident, for the just shall by faith live: but the law is not by faith; but he who doeth these things shall live in them.” Inasmuch, then, as the law promises reward to works,

1 Corinthians 11:16 — always reckon as contentious the man who does not acquiesce in our decisions, or who ventures to contradict us; but when temper and obstinacy show themselves, let us then say with Paul, that contentions are at variance with the custom of the Church (643) (641) “Qui ne se veulent en rien accommoder aux autres;” — “Who are not disposed to accommodate themselves to others in anything.” — The Greek word made use of by Calvin here (ακοινωντος)

1 Corinthians 3:3 — 3.For ye are as yet carnal So long as the flesh, that is to say, natural corruption, prevails in a man, it has so completely possession of the man’s mind, that the wisdom of God finds no admittance. Hence, if we would make proficiency in the Lord’s

1 Corinthians 9:16 — his ministry — that he would in this way have done nothing else than what the Lord had enjoined upon him by a strict necessity By doing that, he says, he would have had no occasion for glorying, as it was not in his power to avoid doing it. (493) It is asked, however, what glorying he here refers to, for he glories elsewhere in his exercising himself in the office of teaching with a pure conscience (Titus 1:3.) I answer, that he speaks of a glorying that he could bring forward in opposition

2 Corinthians 5:11 — Lord, then, is to be influenced by this consideration — that an account must one day be rendered before the judgment-seat of Christ; for the man who seriously 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

Galatians 4:26 — is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this world; for the Church is spread over the whole world, and is a “stranger and pilgrim on the earth.” (Hebrews 11:13.) Why then is it said to be from heaven? Because it originates in heavenly grace; for the sons of God are “born, not of blood, nor of the will of the flesh,nor of the will of man,” (John 1:13,) but by the power of the Holy Spirit. The

Philippians 1:10 — than from the demonstrations of Euclid. Unquestionably, although it taught nothing false, it well deserves to be execrable, on the ground that it is a pernicious profanation of spiritual doctrine. For Scripture is useful, as Paul says, in 2 Timothy 3:16, but there you will find nothing but cold subtleties of words. That ye may be sincere. This is the advantage which we derive from knowledge — not that every one may artfully consult his own interests, but that we may live in pure conscience