Bible Commentaries

Genesis 48:22 — ground, which Jacob bought from Shechem, had been taken from him by the Amorites, and that he afterwards had recovered it by his sword and by his bow, i. e., by force of arms. Shechem appears to have fallen to the lot of Joseph's sons; (see Joshua 17:1, and Joshua 20:7); and in our Lord's time there was a parcel of ground near to Sychar or Shechem which was still considered as that portion which Jacob gave to his son Joseph, John 4:5; and on the whole it was probably the same that Jacob bought for

Job 28:16 — Verse Job 28:16. The gold of Ophir — Gold is five times mentioned in this and verses Job 28:17 and Job 28:19, and four of the times in different words. I shall consider them all at once.1. סגור SEGOR, from סגר sagar, to shut up. Gold. in the mine, or shut up in the ore; native gold washed by the streams out of the mountains, c. unwrought gold.Ver.

Job 28:18 — intermeddleth with ALL WISDOM. The attractive property of the loadstone must have been observed from its first discovery; and there is every reason to believe that the magnet and its virtues were known in the East long before they were discovered in Europe.7. פטדה pitdah, the TOPAZ. This word occurs only in Exodus 28:17; Exodus 39:10; Ezekiel 28:13, and in the present place; in all of which, except that of Ezekiel, where the Septuagint is all confusion, the Septuagint and Vulgate render the word always

Psalms 101:8 — PSALMThere are two parts of this Psalm: - I. The sum, with the dedication of it, Psalms 101:1.II. The full explanation of mercy and judgment, and how practiced: - 1. Towards himself, Psalms 101:2-5.2. Towards ungodly men, Psalms 101:4-5; Psalms 101:7-8.3. Towards all good men, Psalms 101:6.I. The sum of the Psalm, mercy and judgment, the two great virtues of a king.1. Mercy in countenancing, giving audience, judging, and rewarding the good.2. Judgment in discountenancing, being a terror to and punishing

Psalms 140:13 — more largely to the Church, in its persecution by wicked men and devils.The Psalm is divided into four parts: - I. A petition to be delivered from his enemies, whom he describes, Psalms 140:1-6.II. A protestation of his confidence in God, Psalms 140:6-7.III. A prayer against them, Psalms 140:8-11.IV. A manifestation of his hope, that God will maintain his just cause, Psalms 140:12-13.I. He first summarily proposes his petition.1. "Deliver me, O Lord," c. From Saul, Doeg, or the devil.2. "Preserve me,"

Psalms 141:10 — 141:3-4.III. He prays that if he must be reproved, it be by the just, not the unjust man, Psalms 141:5; whose judgment he declares, Psalms 141:5-6, and will not have any society with him.IV. He shows the malice of the wicked to good men, Psalms 141:6-7.V. He puts his trust in God, and prays to be delivered from snares, Psalms 141:8-10.I. 1. "Lord, I cry unto thee," c. Speedily hear my prayer, which is fervently and affectionately addressed to thee.2. "Let my prayer be set forth before thee," &c.

Psalms 15:4 — Verse Psalms 15:4. In whose eves a vile person is contemned —7. This man judges of others by their conduct; he tries no man's heart. He knows men only by the fruits they bear; and thus he gains knowledge of the principle from which they proceed. A vile person, נמאס nimas, the reprobate, one abandoned to sin; is

Psalms 16:1 — to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, 1-4; and declares his strong confidence in God, who had dealt bountifully with him, 5-7. Then follows a remarkable prophecy of the resurrection of Christ, 8-11. NOTES ON PSALM XVIThe title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, Στηλογραφια

Psalms 52:9 — using thy ordinances. Thus I shall wait.ANALYSIS OF THE FIFTY-SECOND PSALMThere are three parts in this Psalm: -I. An invective against Doeg, and a prediction of his fall, Psalms 52:1-5.II. The comfort which God's people should take in this, Psalms 52:6-7.III. The security and flourishing state of those who trust in Good, and the psalmist's thanks for it, Psalms 52:8-9.I. David begins with an abrupt apostrophe to Doeg: "Why boastest thou thyself in mischief, thou mighty man?" And answers that this boasting

Psalms 77:20 — Verse Psalms 77:20. Thou leddest thy people like a flock — This may refer to the pillar of cloud and fire. It went before them, and they followed it. So, in the eastern countries, the shepherd does not drive, but leads, his flock. He goes before them to find

Psalms 85:13 — Psalm may be considered as treating of the redemption of the world by Jesus Christ. It has the three following parts: - I. An acknowledgment of God's former mercies, Psalms 85:1-3.II. A petition on that ground that he would repeat them, Psalms 85:4-7.III. A profession of obedience, and an advice to continue in it, Psalms 85:8. That men may be partakers of the promises, both spiritual, Psalms 85:9-11; and temporal, Psalms 85:12, which shall be fulfilled to those who keep in the ways of God, Psalms

Psalms 9:1 — PSALM IX David praises God for the benefits which he has granted to Israel in general, and to himself in particular, 1-4. He encourages himself in the Lord, knowing that he will ever judge righteously, and be a refuge for the distressed, 7-10. He exhorts the people to praise God for his judgments, 11, 12; prays for mercy and support; and thanks God for his judgments executed upon the heathen, 13-16. He foretells the destruction of the ungodly, 17; prays for the poor and needy, and against

Leviticus 24:10 — either of the Hebrew or Samaritan, has the word Jehovah in this place.6. Not one of the ancient VERSIONS, Targum of Onkelos, Hebraeo-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate Latin, has even attempted to supply the sacred name.7. Houbigant supposes that the Egypto-Israelitish man did not use the name of the true God at all, but had been swearing by one of his country gods; and if this was the case the mention of the name of a strange god in the camp of Israel would constitute

Isaiah 1:3 — not so much spirit and severity as this of Isaiah. "Even the stork in the heavens knoweth her season; And the turtle, and the swallow, and the crane, observe the time of their coming: But my people doth not know the judgment of JEHOVAH. Jeremiah 8:7. Hosea has given a very elegant turn to the same image, in the way of metaphor or allegory: - "I drew them with human cords, with the bands of love: And I was to them as he that lifteth up the yoke upon their cheek; And I laid down their fodder before

Isaiah 35:1 — Then shall be unclosed the eyes of the blind; And the ears of the deaf shall be opened: 6. Then shall the lame bound like the hart, And the tongue of the dumb shall sing; For in the wilderness shall burst forth waters, And torrents in the desert: 7. And the glowing sand shall become a pool, And the thirsty soil bubbling springs: And in the haunt of dragons shall spring forth The grass with the reed and the bulrush. 8. And a highway shall be there; And it shall be called The way of holiness: No

Isaiah 40:3 — or from the common notions of his countrymen: "For God hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that Israel may go safely in the glory of God." Baruch 5:7.The Jewish Church, to which John was sent to announce the coming of Messiah, was at that time in a barren and desert condition, unfit, without reformation, for the reception of her King. It was in this desert country, destitute at that time of all religious

Jeremiah 50:5 — support, comfort, and the company of those who will watch over him in love. Like David, the true penitent is a companion of all those who fear the Lord. These heavenly feelings come from one and the same Spirit, and lead to the same end hence they say, - 7. Let us join ourselves to the Lord in a perpetual covenant. It is said, that to be undecided, is to be decided. They who are not determined to go to heaven, will never reach it. If the heart be not laid under obligation, it will do nothing. "I hope

Daniel 3:1 — (including probably a very high pedestal) was sixty cubits, and the breadth six, ordered a numerous assembly, which he had convened, to fall down and worship it; threatening, at the same time, that whosoever refused should be cast into a fiery furnace, 1-7; a punishment not uncommon in that country, (see Jeremiah 29:22.) Daniel's three companions, Shadrach, Meshach, and Abed-nego, who were present, being observed to refrain from this idolatrous worship, were accused before the king; who, in great wrath,

Numbers 21:6 — ascertained. Seraphim is one of the orders of angelic beings, Isaiah 6:2; Isaiah 6:6; but as it comes from the root שרף saraph, which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, Hebrews 1:7: Who maketh his angels spirits, and his ministers a FLAME of FIRE. The animals mentioned here by Moses may have been called fiery because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if serpents, they were

Judges 4:24 — her friendship and respect she gave him cream, and that in a vessel suitable to his dignity.6. She put him in the secret part of her own tent, and covered him in such a way as to evidence her good faith, and to inspire him with the greater confidence.7. She agreed to keep watch at the door, and deny his being there to any that might inquire.8. As she gave him permission to secrete himself with her, and gave him refreshment, she was bound by the rules of Asiatic hospitality to have defended his life,