Bible Commentaries

Matthew 16:27 — salvation, but is only held out to excite believers to aim at doing what is right, (471) by assuring them that their labor will not be lost. There is a perfect agreement, therefore, between these two statements, that we are justified freely, (Romans 3:24,) because we are received into God’s favor without any merit; (472) and yet that God, of his own good pleasure, bestows on our works a reward which we did not deserve. (469) Harmony, vol. 1 p. 466. (470) “Alibi is a general reference,

Matthew 21:21 — appear before God under the conviction of His fatherly regard toward us. But this benefit derived from Christ is that on which Paul chiefly dwells, when he says that by the faith of him we have boldnessto approach to God with confidence (Ephesians 3:12). This passage shows also that the true test of faith lies in prayer. If it be objected, that those prayers are never heard, that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men,

Matthew 27:51 — distance within the porch, but may freely advance into the presence of God. For so long as the shadowy worship lasted, (287) a veil was hung up before the earthly sanctuary, in order to keep the people not only from entering but from seeing it, (Exodus 26:33; 2 Chronicles 3:14.) Now Christ, by blotting out the handwriting which was opposed to us,(Colossians 2:14,) removed every obstruction, that, relying on him as Mediator, we may all be a royal priesthood, (1 Peter 2:9.) Thus the rending of the veil

Luke 1:13 — 13.Fear not, Zacharias The glory of God, it ought to be observed, is not so appalling to the saints as to swallow them up entirely with dread, but only to cast them down from a foolish confidence, that they may behold him with humility. As soon, therefore,

Luke 2:21 — observance of the law. (171) Paul explains the design, (172) when he says, that Christ was “made under the law, to redeem them that were under the law,” (Galatians 4:4.) By undergoing circumcision, Christ acknowledged himself to be the slave (173) of the law, that he might procure our freedom. And in this way not only was the bondage (174) of the law abolished by him, but the shadow of the ceremony was applied to his own body, that it might shortly afterwards come to an end. For though the abrogation

John 1:4 — of the world there was not merely displayed a sudden exercise of his power, which soon passed away, but that it is manifested in the steady and regular order of nature, as he is said to uphold all things by the word or will of his power, (Hebrews 1:3). This life may be extended either to inanimate creatures, (which live after their own manner, though they are devoid of feeling,) or may be explained in reference to living creatures alone. It is of little consequence which you choose; for the simple

John 3:13 — 13.No one hath ascended to heaven. He again exhorts Nicodemus not to trust to himself and his own sagacity, because no mortal man can, by his own unaided powers, enter into heaven, but only he who goes thither under the guidance of the Son of God. For

Acts 10:28 — for the Jews to go in unto the Gentiles, we must know that this came not so much from the law, as from the observation of the fathers. God had forbidden, indeed, that they should (not) entangle themselves with marriages or covenants, (Deuteronomy 7:3;) they were never forbidden to eat with them, or to use the common businesses of life. But lest that familiarity might entice them into that which was forbidden, they observed the custom delivered by the fathers, so that they did not company together.

Acts 18:24 — and did behave himself so excellently, and did his faithful endeavor, and took great pains, so that Paul commendeth him honorably as a singular fellow in office. − “I have planted, (saith he,) Apollos hath watered,” ( 1 Corinthians 3:6.) − Also, these things have I figuratively appointed unto myself and Apollos, ( 1 Corinthians 4:6.) Luke giveth him first two titles of commendation, that he was eloquent and mighty in the Scriptures; afterward he will add his zeal, faith,

Acts 5:32 — 32.And we are his witnesses. After that they have declared that their doctrine came from God, they descend now unto the other part that they speak as they were commanded by God, lest they seem to attempt anything unadvisedly. For this also was a necessary

Acts 9:22 — zeal of Paul in confessing the faith of Christ, but also he telleth us that he had strong reasons to convince the Jews. He waxed strong, saith he, that is, he got the victory in disputation; his confession did carry with it great force and efficacy, (603) because being furnished with testimonies of Scripture, and such other helps of the Holy Ghost, he did, as it were, tread all his adversaries under his feet. (604) For the word confounded, which Luke useth, doth signify, that, forasmuch as Paul did

Romans 11:1 — manner. That in addition to the title of an Israelite, he called himself the seed of Abraham, and mentioned also his own tribe; this he did that he might be counted a genuine Israelite, and he did the same in his Epistle to the Philippians, Philippians 3:4. But what some think, that it was done to commend God’s mercy, inasmuch as Paul sprung from that tribe which had been almost destroyed, seems forced and far-fetched.

Romans 13:14 — adopting us, unites us to the body of his only-begotten Son, and for this purpose, — that we, renouncing our former life, may become new men in him. (412) On this account he says also in another place, that we put on Christ in baptism. (Galatians 3:27.) And have no care, etc. As long as we carry about us our flesh, we cannot cast away every care for it; for though our conversation is in heaven, we yet sojourn on earth. The things then which belong to the body must be taken care of, but not otherwise

Romans 3:23 — 23.There is indeed no difference, etc. He urges on all, without exception, the necessity of seeking righteousness in Christ; as though he had said, “There is no other way of attaining righteousness; for some cannot be justified in this and others

Romans 5:3 — 3.Not only so, etc. That no one might scoffingly object and say, that Christians, with all their glorying, are yet strangely harassed and distressed in this life, which condition is far from being a happy one, — he meets this objection, and declares,

Romans 8:31 — 31.What then, etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. And he teaches us

1 Corinthians 10:9 — that Mediator, so he conferred no benefit except through his hand. Farther, the angel who appeared at first to Moses, and was always present with the people during their journeying, is frequently called יהוה, Jehovah. (553) Let us then regard it as a settled point, that that angel was the Son of God, and was even then the guide of the Church of which he was the Head. As to the term Christ, from its having a signification that corresponds with his human nature, it was

2 Corinthians 13:14 — declares what I have quoted from Paul — that there was enmity between us and God, before we were reconciled through Christ. On the other hand, we hear what John says — that God so loved the world, that he gave his only-begotten Son, etc. (John 3:16.) The statements are apparently opposite; but it is easy to reconcile them; because in the one case we look to God, and in the other to ourselves. For God, viewed in himself, loved us before the creation of the world, and redeemed us for no other

Galatians 3:2 — of greater confidence: for their convictions, founded on their own experience, forced them to acknowledge that it was true. Faith is here put, by a figure of speech, for the gospel, which is elsewhere called “the law of faith,” (Romans 3:27,) because it exhibits to us the free grace of God in Christ, without any merit of works. The Spirit means here, I think, the grace of regeneration, which is common to all believers; though I have no objection to understand it as referring to the

Galatians 6:16 — — and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, (Galatians 3:29,) and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh; and this led the apostle to argue in the Epistle to the Romans,