Bible Commentaries

1 Kings 11:4 — recovery; nor a mere toleration, rather praise-worthy than blameable. Solomon did not ever openly or wholly apostatize. He continued his attendance on the worship of Yahweh, and punctually made his offerings three times a year in the temple 1 Kings 9:25; but his heart was not “perfect” with God. The religious earnestness of his younger days was weakened by wealth, luxury, sensualism, an increasing worldliness leading him to worldly policy and latitudinarianism arising from contact with all the manifold

1 Kings 2:5 — must not expect Gospel morality from the saints of the Old Testament. They were only the best men of their several ages and nations. The maxim of “them of old time,” whether Jews or Gentiles, was “Love your friends and hate your enemies” (see Matthew 5:43); and David perhaps was not in this respect in advance of his age. Joab’s chief offence against David, besides his two murders, was no doubt his killing Absalom 2 Samuel 18:14. Another serious crime was his support of the treasonable attempt of Adonijah

2 Kings 24:20 — chapter with the words, “And Zedekiah rebelled against the king of Babylon.”Rebelled - The Book of Jeremiah explains the causes of rebellion. In Zedekiah’s early years there was an impression, both at Jerusalem Jeremiah 28:1-11 and at Babylon Jeremiah 29:5-28, that Nebuchadnezzar was inclined to relent. By embassy to Babylon Jeremiah 29:3, and a personal visit Jeremiah 51:59, Zedekiah strove hard to obtain the restoration of the captives and the holy vessels. But he found Nebuchadnezzar obdurate. Zedekiah

2 Kings 3:4 — the Reubenites or the Gadites, as Baal-Meon Numbers 32:38, Kirjathaim Numbers 32:37, Ataroth Numbers 32:34, Nebo Numbers 32:38, Jahaz Joshua 13:18, etc.;4. That the name of Yahweh was well known to the Moabites as that of the God of the Israelites; and5. That there was a sanctuary of Yahweh at Nebo, in the Trans-Jordanic territory, where “vessels” were used in His service.

Job 13:11 — considerations which will bear the test of the final trial. The general proposition, however, is not less clear, that a sense of the majesty and glory of God should at all times fill the mind with solemn awe, and produce the deepest veneration. See Jeremiah 5:22; Jeremiah 10:7-10; Genesis 28:17.And his dread - The fear of him. You should so stand in awe of him as not to advance any sentiments which he will not approve, or which will not bear the test of examination. Rosenmuller, however, and after him Noyes,

Job 15:21 — when the righteous dwell in peace and eternal life, destruction comes upon him.”In prosperity the destroyer shall come upon him - When he supposes he is safe, and his affairs seem to be prosperous, then sudden destruction comes; see 1 Thessalonians 5:3. The history of wicked people, who have encompassed themselves with wealth, and as they supposed with every thing necessary to happiness, and who have been suddenly cut off, would furnish all the instances which would be necessary to illustrate this

Job 22:4 — reproach, because Job had presumed to make such a suggestion. Perhaps, also, in this verse, a special emphasis should be placed on “thee.” “Will God enter into trial with thee ... a man whose wickedness is so great, and whose sin is infinite?” Job 22:4-5.

Job 3:4 — let the light shine upon it - Let it be utter darkness; let not a ray ever reveal it. It will be seen here that Job first curses “the day.” The amplification of the curse with which he commenced in the first part of Job 3:3, continues through Job 3:4-5; and then he returns to the “night,” which also (in the latter part of Job 3:3) he wished to be cursed. His desires in regard to that unhappy night, he expresses in Job 3:6-10.

Job 30:7 — the desert.They brayed - ינהקו yinâhaqû. The Vulgate renders this, “They were concealed.” The Septuagint, “Amidst sweet sounds they cry out.” Noyes, “They utter their cries.” The Hebrew word properly means to “bray.” It occurs only here and in Job 6:5, where it is applied to the ass. The sense here is, that the voices of this vagrant and wretched multitude was heard in the desert like the braying of asses.Under the nettles - Dr. Good, “Under the briers.” Prof. Lee, “Beneath the broom-pea.” Noyes,

Job 36:16 — idea here. that the food which would be set on his table would be rich and abundant; that is, he would be restored to prosperity, if he envinced a penitent spirit in his trials, and confessed his sins to God. The same image of piety occurs in Psalms 23:5, “Thou preparest a table before me in the presence of mine enemies.”

Job 38:16 — look on the deep caverns of the ocean, and was able to search out all that was there. A sentiment similar to this occurs in Homer, when speaking of Atlas: Ὅατε θαλάσσης; Πάσης βένθεα οἷδεν. Hoate thalassēs; Pasēs benthea oiden. Odyssey Job 1:5.“Who knows the depths of every sea.”

Job 5:6 — different meanings attached to the Hebrew word. That word (און 'âven) properly means nothingness, or vanity; then nothingness as to worth, unworthiness, wickedness, iniquity; and then the consequences of iniquity - adversity, calamity, affliction; Psalms 55:4; Proverbs 22:8; Psalms 90:10; Job 15:35. The Septuagint renders it κόπος kopos, “labor,” or “trouble.” The Vulgate, Nihil in terra, sine causa - “there is nothing on the earth without a cause.” The general sense is plain. It is, that afflictions

Psalms 20:6 — to save.Of his right hand - The right hand is the instrument by which mainly we execute our purposes; and by constant use it becomes in fact more fully developed, and is stronger than the left band. Hence, it is used to denote “strength.” See Exodus 15:6; Judges 5:26; see Psalms 17:7, note; Psalms 18:35, note.

Psalms 22:24 — accepted; the great object for which he came into the world would be accomplished; he himself would rise triumphantly from his sufferings; and the cause which he came to establish, and for which he died, would finally prevail in the world. Compare Hebrews 5:7-8; John 11:42; Isaiah 53:11-12.

Psalms 22:30 — people; a race. The word used here, and rendered “seed” - זרע zera‛ - means properly “a sowing;” then, a planting, a plantation; then. seed sown - of plants, trees, or grain; and then, a generation of men - children, offspring, posterity: Genesis 3:15; Genesis 13:16; Genesis 15:5, Genesis 15:13; et al. Hence, it means a race, stock, or family. It is used here as denoting those who belong to the family of God; his children. Compare Isaiah 6:13; Isaiah 65:9, Isaiah 65:23. The meaning here is, that,

Psalms 44:19 — place where they had been “sore broken” was in fact a fit abode for wild beasts and monsters.And covered us with the shadow of death - Our land has been covered with a dark and dismal shade, as if Death had cast his image or shadow over it. See Job 3:5, note; and Psalms 23:4, note. There could be no more striking illustration of calamity and ruin.

Psalms 45:11 — Peter 3:6; notes at 1 Corinthians 11:3. In respect to the Saviour, the dominion implied in the word “Lord” is absolute and entire.And worship thou him - That is, as applicable to a bride, Show him respect, honor, reverence. See the notes at Ephesians 5:33. The word means properly to bow down; then, to show respect, as to a superior; and then, to show proper respect to God, to wit, by worshipping or adoring him. See the notes at Matthew 2:11; see Matthew 8:2; Matthew 14:33; Matthew 15:25; Matthew 18:26;

Leviticus 19:26-28 — indeed refer to the eating of meat which had not been properly bled in slaughtering (Leviticus 7:26; Leviticus 17:10, etc.): but it is not improbable that there may be a special reference to some sort of magical or idolatrous rites. Compare Ezekiel 33:25.Leviticus 19:26Observe times - It is not clear whether the original word refers to the fancied distinction between lucky and unlucky days, to some mode of drawing omens from the clouds, or to the exercise of “the evil eye.”Leviticus 19:27Round the corners

Numbers 10:33 — Three days’ journey - Probably a technical expression for such a distance as could not be traversed in a single day, and therefore not without intervals of encampment and due provision: compare Genesis 30:36; Exodus 3:18; Exodus 5:3; Exodus 8:27; Exodus 15:22. The technical use of the phrase “Sabbath-day’s journey” for another average distance, Acts 1:12, is similar.The ark of the covenant of the Lord went before them - From Numbers 10:21; Numbers 2:17 it would appear that the

Deuteronomy 12:5 — offer them at their pleasure or convenience elsewhere. Neither does the text forbid the offering of sacrifices to God at other places than the one chosen by Him “to put His Name there” on proper occasions and by proper authority (compare Deuteronomy 27:5-6; Judges 6:24; Judges 13:16; 1 Kings 3:4; 1 Kings 18:31). The text simply prohibits sacrifices at any other locality than that which should be appointed or permitted by God for the purpose.