Bible Commentaries

Psalms 132:17 — means of defending himself against his enemies, and of securing victory. The language had no original reference to the Messiah, but it is not improperly applied to him (as springing from David) in Luke 1:69. On the word horn, see the notes at Psalms 75:4. Compare Psalms 89:17, Psalms 89:24; Psalms 92:10; Psalms 112:9; Daniel 7:8; Daniel 8:5.I have ordained a lamp for mine anointed - Margin, a candle. I have appointed; that is, I have given him that which will always be as a lamp or guide to him; that

Psalms 139:17 — exercised over him; all the arrangements for his development and growth; all that is done to defend him from danger; all that is indispensable in providing for his needs; all that was necessary to secure the salvation of his soul! See the notes at Psalms 40:5.

Psalms 144:10 — readily be supposed to be willing to interpose in behalf of kings as of other people when their cause was right, and when they looked to him for aid. See the notes at Psalms 33:16 : “there is no king saved by the multitude of an host.” Compare Psalms 44:5-6.Who delivereth David his servant from the hurtful sword - Who has done it; who can do it again; on whom alone David is dependent as all other men are. David speaks of himself by name elsewhere. See Psalms 18:50; 2 Samuel 7:26. He refers to himself

Ecclesiastes 12:5 — Without attributing to the author of Ecclesiastes that deep insight into the future life which is shown by the writer of the Epistles to the Corinthians, we may observe that He by whom both writers were inspired sanctions in both books (see 2 Corinthians 5:1-6) the use of the same expression “eternal house.” In 2 Corinthians it means that spiritual body which shall be hereafter; and it is placed, as it is here (see Ecclesiastes 12:3), in contrast with that earthly dissolving house which clothes the spirit

Isaiah 2:12 — the day of the Lord cometh, cruel both with wrath and fierce anger,’ etc.; Jeremiah 46:10 : ‘The day of the Lord God of hosts, a day of vengeance.’ Ezekiel 30:3; Zephaniah 1:7, Zephaniah 1:14; Joel 2:31; see also in the New Testament, 1 Thessalonians 5:2; 2 Peter 3:10.Every one that is proud and lofty - Or, rather, every “thing” that is high and lofty. The phrase is not restricted to “persons,” though it embraces them. But though the language here is general, the reference is doubtless, mainly, to

Isaiah 2:8 — however, that though Uzziah himself did right, and was disposed to worship the true God, yet he did not effectually remove idolatry from the land. The high places were not removed, and the people still sacrificed and burned incense on them; 2 Kings 15:4. It was customary with the pagan to keep in their houses “Penates or household gods” - small images, which they regarded as “protectors,” and to which they paid homage: compare Genesis 30:19; Jdg 17:5; 1 Samuel 19:13; Hosea 3:4. ‘This is a true and

Isaiah 22:9 — Ye have seen also the breaches - You who are inhabitants of the city. That such breaches were actually made, see 2 Chronicles 32:5.Of the city of David - Of Jerusalem, so called because it was the royal residence of David. Zion was usually called the city of David, but the name was given also to the entire city.And ye gathered together ... - That is, Hezekiah and the people of

Isaiah 3:26 — female sitting in a posture of grief.Being desolate, shall sit upon the ground - To sit on the ground, or in the dust, was the usual posture of grief and mourning, denoting great depression and humiliation; Lamentations 2:10; Lamentations 3:28; Jeremiah 15:17; Job 3:13; Ezra 9:3-5. It is a remarkable coincidence, that in the medals which were made by the Romans to commemorate the captivity of Judea and Jerusalem, Judea is represented under the figure of a female sitting in a posture of grief, under a

Isaiah 32:6 — person - Hebrew, ‘The fool.’ This word more properly expresses the idea than ‘vile person.’ The Hebrews Used the name fool to denote not only one destitute of understanding, but a knave, a dishonest man - regarding sin as the highest folly (see 1Sa 25:25; 2 Samuel 3:33; Job 2:10).Will speak villainy - Hebrew, ‘Will speak folly.’ That is, he will act in accordance with his nature; it is his nature to speak folly, and he will do it. Under a wicked and unjust administration such persons might be the

Isaiah 37:7 — was now besieging, and be the means of expelling him from the land.And I will cause him ... - This is said in accordance with the usual statements in the Scriptures, that all events are under God’s providential control (compare the note at Isaiah 10:5-6).By the sword in his own land - (See the note at Isaiah 37:38).

Isaiah 38:6 — that Sennacherib would collect a large army, and return; or that his successor would prosecute the war which he had commenced. But the assurance here is given to Hezekiah that he had nothing more to fear from the Assyrians (see the notes at Isaiah 31:4-5; Isaiah 37:35). In the parallel place in 2 Kings 20:6, it is added. ‘I will defend this city for mine own sake, and for my servant David’s sake.’ In the parallel passage also, in 2 Kings 20:7-8, there is inserted the statement which occurs in Isaiah

Isaiah 62:12 — redeemed by Yahweh.And thou shalt be called - (See the notes at Isaiah 62:2).Sought out - The city much sought after, or much desired - to wit, by converts who shall come from afar; by foreigners who shall come to do thee honor (see Isaiah 2:3; Isaiah 40:5-6, Isaiah 40:10-11; Isaiah 49:18-22). Or it may mean that Jerusalem would be a city sought out and desired by Yahweh; that is, no more forsaken by him. So Gesenius understands it.A city not forsaken - No longer given up to the invasions of a foreign

Ezekiel 36:25 — the second birth by water and the Spirit. As Israel throughout the prophecy of Ezekiel prefigures the visible Church of Christ, needing from time to time trim or purification - so does the renovated Israel represent Christ’s mystical Church Ephesians 5:26. The spiritual character of the renovation presumes a personal application of the prophet’s words, which is more thoroughly brought out under the new covenant (e. g., Hebrews 11:16). Thus the prophecy of Ezekiel furnishes a medium through which we

Ezekiel 45:18-25 — indication that the whole vision is symbolic, representative of the times when, after the oblation of the one Sacrifice, reconciliation and sanctification were effected for man through the presence of God dwelling in the midst of the people.Ezekiel 45:18In the first day - If this is only a special Passover for the dedication, the prolongation of the festival may be compared with that under Solomon 2 Chronicles 7:8. But it is more probably a general ordinance, and, in this case, we have an addition

Ezekiel 8:3 — not transported “in the body,” but rapt “in spirit,” while he still sat amidst the elders of Judah.The inner gate - Or, the gate of the inner court. This gate, leading from the outer to the inner court (the court of the priests), is called Ezekiel 8:5 “the gate of the altar,” because it was from this side that the priests approached the brass altar. The prophet is on the “outside” of this gate, so that the “image of jealousy” was set up in the outer or people’s court over against the northern entrance

Hosea 2:12 — fruit only, but the trees which bare it. “The vine is a symbol of joy, the fig of sweetness” (see Judges 9:11, Judges 9:13). It was the plague, which God in former times laid upon those, out of the midst of whom He took them to be His people (Psalms 105:33; see Jeremiah 5:17). “He smote their vines also and their fig trees, and brake the trees of their coasts.” Now that they had become like the pagan, He dealt with them as with the pagan.Of which she said, these are my rewards - Literally “my hire.”

Jonah 2:3 — God of His mercies; but this is sweet only to the holy, for God’s mercy convicts the careless of ingratitude. Jonah then tells God, how He had cast him vehemently forth into the “eddying depth,” where, when Pharaoh’s army “sank like a stone” (Exodus 15:5, add Exodus 15:10), they never rose, and that, “in the heart” or center “of the seas,” from where no strong swimmer could escape to shore. “The floods” or “flood,” (literally “river,”) the sea with its currents, “surrounded” him, encompassing him

Micah 7:4 — so long foreseen and forewarned of. “Now shall be their perplexity” ; “now”, without delay; for the day of destruction ever breakcth suddenly upon the sinner. “When they say, peace and safety, then sudden destruction cometh upon them” 1 Thessalonians 5:3. : “whose destruction cometh suddenly at an instant”. They had perplexed the cause of the oppressed; they themselves were tangled together, intertwined in mischief, as a thorn-hedge. They should be caught in their own snare; they had perplexed their

Malachi 2:8 — abhorred the offering of the Lord.”And have corrupted the covenant of Levi - as it is said in Nehemiah, Nehemiah 13:29, “They have defiled the priesthood, and the covenant of the priesthood and of Levi, that covenant which was life and peace” Malachi 2:5, and, therefore, forfeited them.

Matthew 8:27 — and hell threatens to ingulf him, he comes trembling to the Saviour. He hears; he rebukes the storm, and the sinner is safe. An indescribable peace takes possession of the soul, and he glides on a tranquil sea to the haven of eternal rest. See Isaiah 57:20-21; Romans 5:1; Philippians 4:7.