Bible Commentaries

Exodus 32:31 — in God. Nor is Moses the only one who has been thus carried away; but Paul has gone even further, expressing himself thus in writing after full premeditation, “I could wish that myself were accursed from Christ for my brethren.” (Romans 9:3.) The fact is, that intent on the welfare of the elect people, they neither of them examine critically into particulars, and therefore devote themselves in behalf of the whole Church; inasmuch as this general principle was deeply rooted in their minds,

Isaiah 9:3 — The Jews do this, because they cannot reconcile the words of the Prophet with their opinion. Again, some view these words as referring to Sennacherib, because his army, though it was large, brought him no ground of joy, but rather of grief. (2 Kings 19:35.) Others explain it as relating to the Church, and justly, but mistake the method of applying it; for they think that the Prophet said this because believers, as long as they live, are subject to numerous and diversified afflictions. Others go still

Hosea 13:5 — remain fixed on him? For when they divert them to other objects, they extinguish, as much as they can, this benefit of God. So also Paul speaks to the Galatians, ‘After ye have known God, or rather after ye are known by him,’ (Galatians 4:9.) In the first clause, he shows that they had done very wickedly in retaking themselves to various devices after the light of the gospel had been offered to them: but he increases their sin by the next clause, when he says, ‘Rather after ye are

Jonah 1:11 — he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place. (27) Literally, “that the sea may cease from upon us.” The waves were rolling over them; hence מעלינו, from upon us. That the sea may be calm around us, is to give a meaning to the word which it never has. — Ed. (28) כי הים הולך ומער, “ὅτι

Jonah 2:5 — from God, and to take away every desire for prayer. But we must ever bear in mind what we have already stated, — that he had to do with God: and this ought to be well considered by us. The case was the same with David, when he says in Psalms 39:9, ‘Thou hast yet done it;’ for, after having complained of his enemies, he turned his mind to God: “What then do I? what do I gain by these complaints? for men alone do not vex me; thou, God, he says, hast done this.” So it

Matthew 22:11 — intended only to state, that the Lord calls us on the express condition of our being renewed by the Spirit after his image; and that, in order to our remaining permanently in his house, we must put off the old man with his pollutions, (Colossians 3:9; Ephesians 4:22,) and lead a new life, that the garment may correspond to so honorable a calling. But a question arises, how comes it that a beggar is punished so severely for not bringing a wedding garment; as if it were unusual to see the wretched

Matthew 28:15 — on the stone of stumbling, it was proper that their eyes should be darkened, that they might not see that the cup of giddiness was presented to them; and, in short, that they were abandoned to every kind of madness, as Isaiah had foretold, (Isaiah 6:9.) For God would never have permitted them to be deceived by such a foolish credulity, but in order that those who had despised the Redeemer might be shut out from the hope of salvation; as he now inflicts a similar punishment on the ingratitude of the

Luke 1:46 — (Psalms 50:14.) The Greek word σωτὴρ, Savior, has a more extensive signification than the Latin word Servator; for it means not only that he once delivers, but that he is “the Author of eternal salvations” (Hebrews 5:9.) (47) “Car avant que la volonte de l’ homme soit mise en train de louer Dieu, il faut qu’il y ait devant une alaigrete et resiouissance d’esprit.” — “For before the will of man is set agoing to praise God,

Luke 19:9 — 9.Today is salvation come to this house. Christ, bearing testimony to Zaccheus, declares that his professions were not hypocritical. And yet he does not ascribe to the good works of Zaccheus the cause of salvation; but, as that conversion was an undoubted

John 3:13 — himself the Son of man, that we may not doubt that we have an entrance into heaven in common with him who clothed himself with our flesh, that he might make us partakers of all blessings. Since, therefore, he is the Father’s only Counselor, (Isaiah 9:6,) he admits us into those secrets which otherwise would have remained in concealment. Who is in heaven. It may be thought absurd to say that he is in heaven, while he still dwells on the earth. If it be replied, that this is true in regard to his

John 3:17 — ought to hold out this shield, that God is unwilling that we should be overwhelmed with everlasting destruction, because he has appointed his Son to be the salvation of the world When Christ says, in other passages, that he is come to judgment, (John 9:39;) when he is called a stone of offense, (1 Peter 2:7;) when he is said to be set for the destruction of many, (Luke 2:34:) this may be regarded as accidental, or as arising from a different cause; for they who reject the grace offered in him deserve

John 8:9 — 9.And being reproved by their conscience. Here we perceive how great is the power of an evil conscience. Though those wicked hypocrites intended to entrap Christ by their cavils, yet as soon as he pierces their consciences by a single word, shame puts

Romans 5:8 — being not moved by love on our part, he of his own good will first loved us, as John tells us. (1 John 3:16.) — Those are here called sinners, (as in many other places,) who are wholly vicious and given up to sin, according to what is said in John 9:31, “God hears not sinners,” that is, men abandoned and altogether wicked. The woman called “a sinner,” was one of a shameful character. (Luke 7:37.) And this meaning appears more evident from the contrast which immediately follows,

1 Corinthians 10:9 — 9.Neither let us tempt Christ This part of the exhortation refers to the history that is recorded in Numbers 21:6. For the people, having become weary of the length of time, began to complain of their condition, and to expostulate with God — “Why

1 Corinthians 9:27 — take no concern for our flesh to fulfill the lusts thereof. (Romans 13:14.) For what he says elsewhere (1 Timothy 4:8) always holds good — that bodily exercise profiteth little. Let us, however, treat the body so as to make a slave of it, (519) that it may not, by its wantonness, keep us back from the duties of piety; and farther, that we may not indulge it, so as to occasion injury, or offense, to others. That, when I have preached to others Some explain these words in this way —

2 Corinthians 12:12 — proofs and evidences of it. “God has confirmed my Apostleship among you to such a degree, that it stands in no need of proof being adduced.” The first sign he makes mention of is patience — either because he had remained invincible, (925) by nobly withstanding all the assaults of Satan and his enemies, and on no occasion giving way; or because, regardless of his own distinction, he suffered all injuries patiently, endured in silence countless grievances, (926) and, by patience, overcame

Galatians 4:9 — 9.But now, (67) after that ye have known God. No language can express the base ingratitude of departing from God, when he has once been known. What is it but to forsake, of our own accord, the light, the life, the fountain of all benefits, — “to

Galatians 6:16 — the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings, to assist them in preserving the proper form and just proportions. Such a model (κανόνα) does the apostle prescribe to the ministers of the word, who are to build the church “according to the pattern shewn to them.” (Hebrews 8:5.) Faithful and upright teachers, and all who allow themselves to conform to this rule,

Colossians 2:9 — 9.For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which

Hebrews 5:9 — 9.And being made perfect, or sanctified, etc. Here is the ultimate or the remoter end, as they call it, why it was necessary for Christ to suffer: it was that he might thus become initiated into his priesthood, as though the Apostle had said that the