From Nave’s Topical Bible
Parsimony (Stinginess)
Every passage the 1896 Nave’s Topical Biblegathers under this heading, in Nave’s own arrangement and then in Bible order. MannaFest has not written this page — it is the older index, transcribed, with the Word travelling beside each reference.
- 10Passages listed
- 4Books of the 66
- 1896Nave's edition
How Nave’s arranged it
- Of the Jews
- Toward the templeHaggai 1:2Haggai 1:4Haggai 1:6Haggai 1:9
- Toward GodMalachi 3:8Malachi 3:9
- Of the disciples, when the ointment was poured upon JesusMatthew 26:8Matthew 26:9John 12:4John 12:5
- Punishment ofHaggai 1:9–11
- See Liberality
The passages, in Bible order (10)
The same references, sorted Genesis to Revelation. The first 10 are quoted in full; the rest are one click beneath them, book by book.
- Haggai 1:2
that this is what the LORD of Hosts says: “These people say, ‘The time has not yet come to rebuild the house of the LORD.’”
Commentary on Haggai 1:22 voices
"God," say they, "hath interposed many difficulties to punish our rash haste" [CALVIN]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. AUBERLEN denies that by "Artaxerxes" in Ezr 4:7-22 is meant Smerdis.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
(Ver. 2.) Thus says the Lord of hosts, saying: This people says, 'The time has not yet come, the time for the house of the Lord to be built.' Pay careful attention to the fact that it is not Zerubbabel or Joshua who says, 'The time has not yet come, the time for the house of the Lord to be built,' but the people who are still under the rule of King Darius and have not yet thrown off the yoke of servitude.
Jerome· Commentary on HaggaiPatristic
- Haggai 1:4
“Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?”
Commentary on Haggai 1:42 voices
Is it time--It is not time (Hag 1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses? you, O ye--rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [MAURER].
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Is it time for you - If the time be not come to rebuild the temple, it cannot be come for you to build yourselves comfortable houses: but ye are rebuilding your houses; why then do ye not rebuild the house of the Lord? The foundation of the temple had been laid fourteen years before, and some considerable progress made in the building; and it had been lying waste in that unfinished state to the present time.
Adam Clarke· Commentary on the BibleEvangelical
- Haggai 1:6
You have planted much but harvested little. You eat but never have enough. You drink but never have your fill. You put on clothes but never get warm. You earn wages to put into a bag pierced through.”
Commentary on Haggai 1:62 voices
(Verse 5, 6) You have sown much and brought in little: you eat but are not satisfied: you drink but are not filled with drink: you clothe yourselves, but no one is warm: and he that earned wages, earned them to put into a bag with holes. All the labor that you have built up your houses and neglected the house of God, has not had a consequence. For you have sown much and gathered little: you cannot say it is a result of famine, because the farmer has ceased to work the land.
Jerome· Commentary on HaggaiPatristic
Ye have sown much - God will not bless you in any labor of your hands, unless you rebuild his temple and restore his worship. This verse contains a series of proverbs, no less than five in the compass of a few lines.
Adam Clarke· Commentary on the BibleEvangelical
- Haggai 1:9
You expected much, but behold, it amounted to little. And what you brought home, I blew away. Why? declares the LORD of Hosts. Because My house still lies in ruins, while each of you is busy with his own house.
Commentary on Haggai 1:92 voices
Ye looked for much--literally, "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Ye looked - , literally “a looking;” as though he said, it has all been one looking, “for much,” for increase, the result of all sowing, in the way of nature: “and behold it came to little,” i. e., less than was sown; as Isaiah denounced to them of old by God’s word, Isa 5:10. “the seed of a homer shall yield an ephah,” i. e., one tenth of what was sown. “And ye brought it home, and I blew upon it,” so as to disperse it, as, not the wheat, but the chaff is blown before the wind.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- Malachi 3:8
Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings.
Commentary on Malachi 3:82 voices
But they appropriated all the tithes, robbing the Levites of their due nine-tenths; as they did also, according to JOSEPHUS, before the destruction of Jerusalem by Titus. Thus doubly God was defrauded, the priests not discharging aright their sacrificial duties, and robbing God of the services of the Levites, who were driven away by destitution [GROTIUS].
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them. from . . . days of your fathers--Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
- Malachi 3:9
You are cursed with a curse, yet you—the whole nation—are still robbing Me.
Commentary on Malachi 3:92 voices
We may compromise with conscience for half the price, but God will not endorse the compromise; and, like Ananias and Sapphira, we shall lose not only what we thought we had purchased so cheaply, but also the price we paid for it. If we would have God "open" His treasury, we must open ours. One cause of the barrenness of the Church is the parsimony of its members [MOORE].
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them. from . . . days of your fathers--Ye live as your fathers did when they brought on themselves the Babylonian captivity, and ye wish to follow in their steps.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
- Matthew 26:8
When the disciples saw this, they were indignant and asked, “Why this waste?
Commentary on Matthew 26:82 voices
We now approach the closing scene of our Lord Jesus Christ’s earthly ministry. Hitherto we have read of his sayings and doings: we are now about to read of his sufferings and death. Hitherto we have seen him as the Great Prophet; we are now about to see him as the great High Priest. It is a portion of Scripture which ought to be read with peculiar reverence and attention. The place we on we stand is holy ground.
J.C. Ryle· Expository Thoughts on the Gospels: Matthew, 1856
(Ver. 8, 9.) But when the disciples saw this, they were indignant and said, "Why this waste? This could have been sold at a high price and the money given to the poor." I know that some criticize this passage, questioning why only one evangelist, Judas, is mentioned as being upset, when it is said that all the apostles were indignant. They do not understand the figure of speech known as synecdoche, by which one person can be used to represent all, or one can be used to represent many.
Jerome· Commentary on MatthewPatristic
- Matthew 26:9
This perfume could have been sold at a high price, and the money given to the poor.”
Commentary on Matthew 26:92 voices
We now approach the closing scene of our Lord Jesus Christ’s earthly ministry. Hitherto we have read of his sayings and doings: we are now about to read of his sufferings and death. Hitherto we have seen him as the Great Prophet; we are now about to see him as the great High Priest. It is a portion of Scripture which ought to be read with peculiar reverence and attention. The place we on we stand is holy ground.
J.C. Ryle· Expository Thoughts on the Gospels: Matthew, 1856
Hence they say, to what purpose is this waste? But why did they say this? They had heard the Lord greatly commend mercy; above, 19:21: if thou wilt be perfect, go sell what thou hast, and give to the poor.
Thomas Aquinas· Commentary on MatthewPatristic
- John 12:4
But one of His disciples, Judas Iscariot, who was going to betray Him, asked,
Commentary on John 12:42 voices
The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave.
J.C. Ryle· Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition), 1869
Then saith one of his disciples,.... Who had no true love for his master, was an hypocrite, and a covetous person: Judas Iscariot; so called, to distinguish him from another Judas, an apostle; See Gill on Mat 10:4. Simon's son; this is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; See Gill on Joh 13:2; which should betray him; and so he did; this was pre-determined by God, foretold in prophecy, and foreknown by Christ; and is observed here, to show the temper and character of the man.
John Gill· Exposition of the New Testament (1746-1748)Reformed
- John 12:5
“Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?”
Commentary on John 12:52 voices
The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave.
J.C. Ryle· Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition), 1869
O traitor Judas, you value the ointment of his passion at three hundred pence, and you sell his passion at thirty pence. Rich in valuing, cheap in wickedness!
Ambrose of Milan· On the Holy Spirit 3.17.128Patristic