MANNAFEST

The Voices

Jamieson, Fausset & Brown

# Jamieson, Fausset & Brown (1871) Three-author Scottish Presbyterian/Anglican whole-Bible commentary, first published in 1871 as *A Commentary, Critical and Explanatory, on the Old and New Testaments*.

Short bio

# Jamieson, Fausset & Brown (1871) Three-author Scottish Presbyterian/Anglican whole-Bible commentary, first published in 1871 as *A Commentary, Critical and Explanatory, on the Old and New Testaments*. Often called simply "JFB" or the "Commentary Critical and Explanatory." One of the most concise and citation-dense Public-Domain whole-Bible commentaries — which is why it lands at `default_rank=400` in Doctrine A's featured-excerpt ordering: after the Calvin + Spurgeon + Henry heavyweight-voice tier, JFB reliably offers a second Evangelical voice on almost every canonical chapter.

Notable works

1 listed

TitleYearDescription
Commentary Critical and Explanatory on the Whole Bible1871**1,189 chapters / 66 books** — complete Protestant canon, including: - Single-chapter books: Obadiah, Philemon, 2 John, 3 John, Jude (all handled via Introduction-anchor fallback in the extractor since CCEL's single-chapter JFB files don't use `ChapterN` anchors). - 3 legitimate short chapters (< 200 chars) that cross-reference parallel commentary: 2 Chronicles 18, Psalm 146, Matthew 24.

Their words on MannaFest

7,355 quotes across 66 books

Where this voice speaks on the site — each quote links to the verse it was chosen for.

Romans 8:30Commentary Critical and Explanatory on the Whole Bible (1871)

Noble climax, and so rhythmically expressed! And all this is viewed as past; because, starting from the past decree of "predestination to be conformed to the image of God's Son" of which the other steps are but the successive unfoldings--all is beheld as one e

Romans 8:32Commentary Critical and Explanatory on the Whole Bible (1871)

But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on Joh 5:18), w

Romans 8:34Commentary Critical and Explanatory on the Whole Bible (1871)

But in what form this will is expressed is as undiscoverable as it is unimportant. Who shall separate us from the love of Christ?--This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear fr

Romans 8:36Commentary Critical and Explanatory on the Whole Bible (1871)

As it is written, For thy sake, &c.-- (Ps 44:22) --quoted as descriptive of what God's faithful people may expect from their enemies at any period when their hatred of righteousness is roused, and there is nothing to restrain it (see Ga 4:29).

Romans 8:37Commentary Critical and Explanatory on the Whole Bible (1871)

And so far are they from "separating us from Christ's love," that it is just "through Him that loved us" that we are victorious over them. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers--whether good or bad.

Romans 8:39Commentary Critical and Explanatory on the Whole Bible (1871)

(10) "The whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian; and, so far as it is evil, is more than a conquered foe" (Ro 8:35-39) [HODGE]. (11) Are we who "have tasted that the Lord is gracious," both "

Romans 9:2Commentary Critical and Explanatory on the Whole Bible (1871)

That I have, &c.--"That I have great grief (or, sorrow) and unceasing anguish in my heart"--the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit.

Romans 9:3Commentary Critical and Explanatory on the Whole Bible (1871)

For I could wish that myself were accursed from Christ for--"in behalf of" my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship.

Romans 9:4Commentary Critical and Explanatory on the Whole Bible (1871)

Ro 2:17). and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises--the great Abrahamic promises, successively unfolded, and which

Romans 9:5Commentary Critical and Explanatory on the Whole Bible (1871)

It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In 2Co 11:31 the very Greek phrase

Romans 9:10–13Commentary Critical and Explanatory on the Whole Bible (1871)

And not only this; but when Rebecca, &c.--It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife.

Romans 9:14Commentary Critical and Explanatory on the Whole Bible (1871)

Is there unrighteousness with God? God forbid--This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: "This doctrine is incons

Romans 9:16Commentary Critical and Explanatory on the Whole Bible (1871)

Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Php 2:12, 13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in

Romans 9:19Commentary Critical and Explanatory on the Whole Bible (1871)

Thou shalt say then unto me, Why--"Why then" is the true reading. doth he yet find fault? for who hath resisted--"Who resisteth" his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes,

Romans 9:21Commentary Critical and Explanatory on the Whole Bible (1871)

All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's rig

Romans 9:23Commentary Critical and Explanatory on the Whole Bible (1871)

And that he might make known the riches of his glory on the vessels of mercy--that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners."

Romans 9:27–29Commentary Critical and Explanatory on the Whole Bible (1871)

Esaias also crieth--"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; 24:21). concerning Israel, Though the number of the children--"sons" of Israel be as the sand of the sea, a--"the" remnant--that is, the elect remnan

Romans 9:31Commentary Critical and Explanatory on the Whole Bible (1871)

Because they sought it not by faith, but as it were--rather simply, "as" by the works of the law--as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it. for--it is doubtful if this particl

Romans 9:33Commentary Critical and Explanatory on the Whole Bible (1871)

(2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this (Ro 9:2, 3). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, a

Romans 10:2Commentary Critical and Explanatory on the Whole Bible (1871)

He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them.

Romans 10:3Commentary Critical and Explanatory on the Whole Bible (1871)

For they being ignorant of God's righteousness--that is, for the justification of the guilty (see on Ro 1:17). and going about--"seeking" to establish their own righteousness, have not submitted themselves to the righteousness of God--The apostle views the

Romans 10:4Commentary Critical and Explanatory on the Whole Bible (1871)

For Christ is the end--the object or aim. of the law for--justifying righteousness to every one that believeth--that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Ga 3:24).

Romans 10:6Commentary Critical and Explanatory on the Whole Bible (1871)

Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down, &c.--that is, "Ye have not to sigh over the impossibility of attaining to justification; as if one should say, oh! if I could but get someone to mount up to heaven and fetch m

Romans 10:8Commentary Critical and Explanatory on the Whole Bible (1871)

It saith--continuing the quotation from De 30:14. The word is nigh thee--easily accessible. in thy mouth--when thou confessest Him. and in thine heart--when thou believest on Him.

Romans 10:10Commentary Critical and Explanatory on the Whole Bible (1871)

For with the heart man believeth unto--justifying righteousness; and with the mouth confession is made unto salvation--This confession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an in