Bible Commentaries

Psalms 105:4 — that he was the deliverer of his people. (204) “For וזו, his strength, the LXX. seem to have read עזו, be strengthened, and accordingly render it κραταιωθὢτε, the Latin ‘confirmamini ’, ‘be confirmed,’ and so the Syriac, ‘be strengthened.’ This the sense would well bear, ‘Seek the Lord, and be confirmed;’ let all your strength be sought from

Psalms 125:1 — 1.They who confide in Jehovah are as mount Zion. The present Psalm differs from the preceding in this — that while in the other it was said that the Church had been preserved by the power of God, without any human means, the Holy Spirit, in the

Psalms 143:10 — 10.Teach me that I may do thy will. He now rises to something higher, praying not merely for deliverance from outward troubles, but, what is of still greater importance, for the guidance of God’s Spirit, that he might not decline to the right hand

Psalms 78:44 — the ministration of angels for executing his commands, not by ordinary or natural means, but by his secret power, which to us is incomprehensible. Some think that devils are here spoken of, because the epithet evil or hurtful is applied to angel. (351) This opinion I do not reject; but the ground upon which they rest it has little solidity. They say that as God dispenses his benefits to us by the ministry of elect angels, so he also executes his wrath by the agency of reprobate angels, as if they

Psalms 99:8 — declined from the faith of the fathers. It is not to be wondered at that God should withdraw his hand, or at least not stretch it forth in any remarkable way, when he beholds piety waxing cold on the earth. O God, thou hast been propitious to them. (123) From these words it is quite obvious that what the Psalmist had formerly said concerning Moses, Aaron, and Samuel, refers to the whole people; for surely they did not officiate as priests merely for their own benefit, but for the common benefit of

Isaiah 16:3 — midst of noon-day. (253) By noon-day is here meant the most scorching heat. This metaphor is frequently employed in Scripture, that the Lord was like a cloud at noon, and like a pillar of fire by night; for he once was so in the wilderness. (Exodus 13:21; Numbers 14:14; Deuteronomy 1:33.) This mode of expression, being customary, was retained by the Prophets, though they did not relate the history. Hide the banished. He means the Jews, whom the Assyrians persecuted and harassed, and whom the Moabites

Isaiah 22:13 — 13.And, behold, joy and gladness. The Prophet does not here find fault with joy viewed in itself; for we see that Paul exhorts the godly to true joy, the “joy” which is “in the Lord,” (Philippians 4:4;) but now he censures the

Isaiah 26:21 — 21.For, behold, Jehovah cometh out of his place. It is a very grievous temptation to the godly, when they see that the wicked exercise their rage without being punished, and that God does not restrain them; for they look upon themselves as forsaken by

Isaiah 28:13 — 13.The word of the Lord shall therefore be to them. Although the Prophet repeats the same words, yet the meaning is somewhat different; for, having formerly spoken of voluntary stupidity, he now threatens the punishment of it, namely, that God will strike

Isaiah 3:14 — 14.The Lord will enter into judgement with the ancients of his people. Formerly he had erected for God a throne from which he might plead. Now he says that he will enter into judgment. How? with the ancients. There might have been a slight allusion to

Isaiah 30:10 — 10.Who say to the seers, See not. He now describes more clearly, and shews, as it were, to the life, the contempt of God and obstinacy which he formerly mentioned; for wicked men not only pour ridicule on doctrine, but furiously drive it away, and would

Isaiah 36:18 — 18.Lest perhaps Hezekiah deceive you. This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah and from confidence in God. Formerly he boasted that he was God’s servant, and that God had sent

Isaiah 42:6 — that they differ by nature, or that the one is more excellent than the other, (for all need the grace of God, (Romans 3:23,) and Christ has brought salvation to all indiscriminately,) but because the Lord assigned the first rank to the Jews, (Matthew 10:6,) it was therefore proper that they should be distinguished from the others. Accordingly, before “the partition-wall” (Ephesians 2:14) was thrown down, they excelled, not by their merit, but by the favor of God, because with them in the

Isaiah 43:14 — 14.Thus saith Jehovah. The Prophet shews that Cyrus will be but a hired soldier, to render his services to the Lord for delivering his people. He does not indeed name Cyrus, but speaks of the army which he has under his command for subduing the Babylonians.

Isaiah 44:25 — threatens that he will overthrow all that belongs to it. By the word signs he means the positions, conjunctions, and various aspects of the stars, about which Astrologers speculate; and he afterwards says that he maketh them mad Some take the word בדים (baddim) to mean lies, as if he had said that the divinations to which the Astrologers pretend are nothing but absolute delusions; but I choose rather to interpret it diviners, as we frequently find it used in that sense. It

Isaiah 5:7 — object of Divine care; for the adoption would have been of no avail, if the Lord had not continually adorned and enriched it by his blessings. The same doctrine ought to be inculcated on us at the present day. Christ affirms that he is the vine, (John 15:1,) and that, having been ingrafted into this vine, we are placed under the care of the Father; for God is pleased to perform towards us the office of a husbandman, and continually bestows those favors which he reproachfully asserts that he had granted

Isaiah 7:2 — he rested. According to others, it is rather an inversion of the letters, and נחה (nahah) is put for חנה (chanah), which means to pitch a camp; and, therefore, they choose to render it, Syria is confederate (101) Nothing else was meant by the Prophet than that a league in war hath been formed between the Israelites and the Syrians, that with their united forces they might attack Jerusalem. In the use of the word Ephraim there is a figure of speech (synecdoche)

Isaiah 8:12 — 12.Say not, a conspiracy. First, we must consider what was the condition of that people, for they saw that they were not provided with numerous forces, and were not able to contend in battle against such powerful enemies. They longed for outward assistance,

Isaiah 8:20 — the superstitions on which they are so madly bent; for they are not satisfied with having God alone, and call to their aid innumerable inventions.” In this manner also Christ speaks, They have Moses and the prophets, let them hear them, (Luke 16:29;) for though Abraham is there brought forward as the speaker, still it is a permanent oracle which is uttered by the mouth of God. We are therefore enjoined to hear the law and the prophets, that we may not be under the influence of eager curiosity,

Isaiah 8:21 — 21.Then they shall pass through that land. Not to permit believers to be ensnared by the common errors, he adds how dreadful is the punishment which awaits the ungodly when they have revolted from God, and have labored to induce others to join in the same