Bible Commentaries

Psalms 111:2 — דרש, darash, properly denotes, to search with diligence, we yet find that the works of Jehovah are, in this place, called דרושים, derushim, that is, perceived or found out. Hence, in Isaiah 65:1, it is said, “I was found of them who sought, me not.” I must, however, not lose sight of the prophet’s design, namely, that in consequence of so few applying themselves to the study of the works of God, he teaches us that that is

Psalms 114:1 — 1When Israel went out from Egypt That exodus being a remarkable pledge and symbol of God’s love for the children of Abraham, it is not surprising that it should be so frequently called to remembrance. In the beginning of the psalm, the prophet informs

Psalms 118:19 — 19Open unto me the gates of righteousness (392) Under the influence of ardent zeal, David here sets himself to testify his gratitude, commanding the temple to be opened to him, as if the oblations were all already prepared. He now confirms what he said

Psalms 148:3 — space. Accordingly it is said elsewhere, that they are held there as enclosed in bottles. (Psalms 33:7.) The Psalmist has borrowed the form of expression from Moses, who says — “that the waters were divided from the waters.” (Genesis 1:6.) (297) “Que les estoilles sont plus haut que les planetes, et qu’icelles planetes sont situees en divers cercles ou spheres.” — Fr.

Psalms 21:4 — God, exempting it from the common lot of other kingdoms, elevated it almost above the heavens. For it is no ordinary commendation of this kingdom, when it is said, that it shall endure as long as the sun and moon shall shine in the heavens, (Psalms 72:1.) David, therefore, in saying that he asked life, tacitly points to the distressed circumstances to which he had often been reduced; and the meaning is, Lord, since the time thou hast called thy servant to the hope of the kingdom by thy holy anointing,

Psalms 29:3 — power of God as well as his goodness, in his works. As there is nothing in the ordinary course of nature, throughout the whole frame of heaven and earth, which does not invite us to the contemplation of God, he might have brought forward, as in Psalms 19:1, the sun and the stars, and the whole host of heaven, and the earth with its riches; but he selects only those works of God which prove not only that the world was at first created by him, and is governed by his power, but which also awaken the torpid,

Psalms 31:1 — 1.In thee, O Jehovah! have I put my trust. Some are of opinion that this psalm was composed by David, after he had most unexpectedly escaped out of the wilderness of Maon; to which I do not object, although it is only a doubtful conjecture. Certainly

Psalms 55:18 — 18He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this by considering that David here proves his former prayers to have been answered, from the fact of deliverance

Psalms 7:6 — verse he shows that he asks nothing but what is according to the appointment of God. And this is the rule which ought to be observed by us in our prayers; we should in every thing conform our requests to the divine will, as John also instructs us, (1 John 5:14.) And, indeed, we can never pray in faith unless we attend, in the first place, to what God commands, that our minds may not rashly and at random start aside in desiring more than we are permitted to desire and pray for. David, therefore,

Isaiah 1:25 — defilements, still some remnant would be left, which, after the removal of the pollution, would regain its brightness. In this manner he also connects both clauses; for when he formerly spoke of their crimes, he said that their silver had become dross. (Isaiah 1:22.)

Isaiah 10:18 — 18.And shall consume the glory of his forest. He goes on with the same comparison of a burning, and declares that the fire will consume both the highest and the lowest, and will leave nothing uninjured. It is possible that a fire might destroy the higher

Isaiah 10:23 — land he means its very heart, that is, its most fortified and best defended places. Some think that the word נהרצה (neheratzah) is an adjective, determined; but for my part I view it as a substantive, consummation; (170) and in this sense it is used by Daniel and in other passages. (Daniel 9:27.) Paul quotes this passage, (Romans 9:28,) but in somewhat different words from what the Prophet uses; for he follows the ordinary translation which at that time was generally

Isaiah 7:1 — 1.And it came to pass. Here is related a remarkable prophecy about the wonderful deliverance of Jerusalem, when it appeared to have been utterly ruined. Now the Prophet explains all the circumstances, that by means of them the miracle may be more fully

Isaiah 9:19 — 19.Through the anger of the Lordof hosts is the land darkened. After having shown that the cause of all our evils proceeds from ourselves, and that therefore the blame of it should be laid upon us, he at the same time shows that God is a most righteous

Numbers 15:22 — clearer explanation is subjoined, viz., that the same law should be common to all, since it was by no means expedient to introduce any diversity. (264) “Ce mot d’inadvertence.” — Fr. (265) “This law differs from Leviticus 4:13. Outram thinks the bullock was to be offered under that law when the whole congregation of Israel, though in other respects retaining their own rites and following the worship of the true God, yet, led away by one common error, transgressed, without

Numbers 21:16 — 16.And from thence they went to Beer. Some think that a circumstance is here narrated, which had never been mentioned before, since a song is recorded, which we do not find elsewhere. But since Moses repeats the same words which he had used before, and

Numbers 23:1 — 1.Build me here seven altars. We more positively conclude from hence that this degenerate prophet had been by no means wont to prophesy in accordance with pure revelations from God, but that the art of divination, in which he boasted, had some affinity

Numbers 34:1 — 1.And the Lord spake unto Moses. God here undertakes the office of a prudent and careful father of a family, in fixing the boundaries of the land on every side, lest their right to posses it should ever be called in question. He begins on the southern

Deuteronomy 20:19 — 19.When thou shalt besiege a city a long time. I have not hesitated to annex this precept to the Eighth Commandment, for when God lays a restraint on the liberty of inflicting injuries in the very heat of war, with respect to felling trees, much more

Deuteronomy 22:22 — transferred to strangers, and thus bastards unlawfully possess themselves of the family name. This cause impelled the Gentiles, even before the Law, to punish adultery with severity, as clearly appears from the history of Judah and Tamar. (Genesis 38:14.) Nay, by the universal law of the Gentiles, the punishment of death was always awarded to adultery; wherefore it is all the baser and more shameful in Christians not to imitate at least the heathen. Adultery is punished no less severely by the Julian