Bible Commentaries

Job 29:22 — worse appear The better reason, to perplex and dash Maturest counsels. Paradise Lost, B. ii.The comparison in the Scriptures of words of wisdom or persuasion, is sometimes derived from honey, that drops or gently falls from the comb. Thus, in Proverbs 5:3 : For the lips of a strange woman drop as an honey-comb, And her mouth is smoother than oil,So in Song of Solomon 4:11 : Thy lips, O my spouse, drop as the honeycomb; Honey and milk are under thy tongue.

Job 36:5 — favor to the great and to the rich; to spare the mighty who are wicked, though he cut off the poor. But he has no such inducement, as he is wholly independent; and it is to be presumed, therefore, that he treats all impartially; see the notes at Job 35:5-8.And despiseth not any - None who are poor and humble. He does not pass them by with cold neglect because they are poor and power. less, and turn his attention to the great and mighty because he is dependent on them.He is mighty in wisdom - Margin,

Job 38:3 — a man - To gird up the loins, is a phrase which has allusion to the mode of dress in ancient times. The loose flowing robe which was commonly worn, was fastened with a girdle when men ran, or labored, or engaged in conflict; see the notes at Matthew 5:38-41. The idea here is, “Make thyself as strong and vigorous as possible; be prepared to put forth the highest effort.” God was about to put him to a task which would require all his ability - that of explaining the facts which were constantly occurring

Job 40:4 — common custom with them when anything wonderful occurs. Some of them laid their hands on their mouths and remained in this posture by the hour, as an expression of astonishment at the wonders produced by the brush in the art of painting; compare Job 21:5, note; Job 29:9, note.

Psalms 119:21 — Thou hast rebuked the proud - Compare Psalms 9:5. The meaning is, that God had done this not by word but by deed. The proud were everywhere rebuked by God, alike in his law, and in his providence. The connection seems to be this: the psalmist is meditating on the benefit or advantage of keeping the

Psalms 17:12 — of this verse, and the “young lion” in the other. It is in accordance with the custom of parallelism in Hebrew poetry where the same idea, with some little variation, is expressed in both members of the sentence. See the introduction to Job, Section 5.

Psalms 18:6 — the Lord - I prayed. That is, he invoked God to help him in his trouble. He relied not on his own strength; he looked not for human aid; he looked to God alone.And cried unto my God - The word used here denotes an earnest cry for help. Compare Job 35:9; Job 36:13.He heard my voice out of his temple - That is, he, being in his temple, heard my voice. The word rendered temple (compare the notes at Psalms 5:7) cannot refer here to the temple at Jerusalem, for that was built after the death of David,

Psalms 26:7 — thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God’s works, and he would desire to make the divine actions known as far as possible in the world. Compare Psalms 22:22; Psalms 66:16; Psalms 145:5-6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced His pardoning mercy and forgiving grace, desire always to make these things known

Psalms 31:6 — his general aim and conduct. The meaning is, that he had been a friend of God; that he had separated himself from wicked men; and he now prays in return for His protection and interposition. The sentiment is similar to that which occurs in Psalms 26:3-5. See the notes at that passage. The word rendered “regard” here means to observe, to keep, to attend upon; and the reference is to those who show honor to what is here called “lying vanities;” that is, those who attend upon them, or who show them favor.

Psalms 37:2 — is so green and luxuriant, but which is soon to fall under the scythe of the mower. Their prosperity is only temporary, for they will soon pass away. The idea in the word rendered “soon” - מהרה mehêrâh - is that of “haste” or “speed:” Psalms 147:15; Numbers 16:46; Deuteronomy 11:17. The thought is not that it will be done immediately, but that “when” it occurs it will be a quick and rapid operation - as the grass falls rapidly before the mower.And wither as the green herb - When it is cut down.

Psalms 37:5 — Commit thy way unto the - Lord. Margin, as in Hebrew, “Roll thy way upon, the Lord.” Compare the notes at Psalms 22:8, where the marg., as the Hebrew, is, “He rolled himself on the Lord.” See also 1 Peter 5:7. The idea is that of rolling a heavy burden from ourselves on another, or laying it upon him, so that he may bear it. The burden which we have not got strength to bear we may lay on God. The term “way” means properly the act of treading or going;

Psalms 38:5 — My wounds stink - The word rendered “wounds” here means properly the swelling or wales produced by stripes. See the notes at Isaiah 1:6; notes at Isaiah 53:5. The meaning here is, that he was under chastisement for his sin; that the stripes or blows on account of it had not only left a mark and produced a swelling, but that the skin itself had been broken, and that the flesh had become corrupt, and the

Psalms 6:10 — brought to see their folly that they shall be ashamed of their conduct. The wish is that they might be brought to see their own guilt - a wish certainly which it is right to cherish in regard to all evil-doers.And sore vexed - Compare the notes at Psalms 5:10. The same Hebrew word is used here which occurs in Psalms 6:2-3, and rendered “vexed.” It is a word which denotes trouble, trembling, consternation; and the meaning here is, that the psalmist prayed that they might be confounded or disconcerted in

Psalms 71:24 — with a desponding mind, they end with a triumphant spirit; they begin with prayer, they end in praise. On the “language” used here, see the notes at Psalms 71:13. On such a “close” of the Psalms, see Psalms 3:7-8; Psalms 6:9-10; Psalms 7:17; Psalms 17:15; Psalms 22:30-31; Psalms 26:12; Psalms 42:11; Psalms 43:5; Psalms 52:8-9.

Psalms 78:49 — the plagues; it was meant that the nation should be humbled, and should be made willing that the people of Israel should go.By sending evil angels among them - There is reference here undoubtedly to the slaying of the first-born in Egypt. Exodus 11:4-5; Exodus 12:29-30. This work is ascribed to the agency of a destroyer (Exodus 12:23; compare Hebrews 11:28), and the allusion seems to be to a destroying angel, or to an angel employed and commissioned to accomplish such a work. Compare 2 Samuel 24:16;

Psalms 83:3 — cunning, artful, malignant. Instead of pursuing a course in their deliberations that would be just, true, honorable, they have followed the reverse. On the word rendered “counsel” - סוד sôd - which means a couch or cushion, and hence, a divan - see Job 15:8, note; Psalms 25:14, note; Psalms 64:2, note. The idea here is, that the persons referred to in the subsequent part of the psalm (Psalms 83:6-8) had been assembled in a divan, or for consultation, and that they had there formed a malignant plan -

Psalms 87:6 — others are converted and added to the church, the great mass of church-members consist of those who have been born of Christian parents; who have been early dedicated to God; and who have been trained up for his service. See the notes at Isaiah 44:3-5.

Psalms 88:10 — all the privileges which attend the living on earth; or, that those in the grave cannot contemplate the character and the greatness of God. He urges this as a reason why he should be rescued. The sentiment here is substantially the same as in Psalms 6:5. See the notes at that passage. Compare Isaiah 38:18.Shall the dead arise and praise thee? - The original word, here rendered “the dead,” is Rephaim - רפאים rephâ'iym. On its meaning, see the notes at Isaiah 14:9. It means, properly, relaxed, languid,

Psalms 90:1 — The Septuagint renders this, “refuge” - καταφυγἡ kataphugē. So the Latin Vulgate, “refugium;” and Luther, “Zuflucht.” The Hebrew word - מעון mâ‛ôn - means properly a habitation, a dwelling, as of God in his temple, Psalms 26:8; heaven, Psalms 68:5; Deuteronomy 26:15. It also means a den or lair for wild beasts, Nahum 2:12; Jeremiah 9:11. But here the idea seems to be, as in the Septuagint, Vulgate, and Luther, “a refuge”; a place to which one may come as to his home, as one does from a journey;

Psalms 91:1 — verb to “sit,” and here means “sitting:” literally, “sitting in the secret place,” etc. The idea is that of calm repose; of resting; of sitting down - as one does in his dwelling.In the secret place - On the meaning of this see the notes at Psalms 27:5. Compare Psalms 31:20; Psalms 32:7. Abiding where God abides. The idea is that of having one’s home or residence in the most holy place in the tabernacle or the temple, and of sitting with him in that sacred place.Of the Most High - Of God, represented