Bible Commentaries

Psalms 37:3 — gives himself up to be governed by him, will live uprightly and innocently, and will devote himself to doing good. Dwell in the land This language is much more expressive than if he had promised that the righteous should dwell securely in the land. (18) It is just as if he had led them to the place, and put them in possession of it. Moreover, by these words he declares that they shall long enjoy it. They are, it is true, only strangers or sojourners in this world, yet the hand of the Lord is stretched

Psalms 69:5 — to say in self-vindication, let us proceed in our course through evil report as well as good report, following the example of Paul where he fearlessly appeals to the judgment of God, “who will bring to light the hidden things of dark,” (1 Corinthians 4:5) (72) According to Augustine, the Messiah, when he says “my foolishness” and “my iniquities,” speaks of the sins of men which were imputed to him, and for which he suffered and died under the curse of the law,

Psalms 79:6 — since they were not the only people in the world who had sinned. Although it does not become us to prescribe to God the rule of his conduct, but rather patiently to submit to this ordination, “That judgment must begin at the house of God” (1 Peter 4:17;) yet he permits his saints to take the liberty of pleading, that at least they may not be worse dealt with than unbelievers, and those who despise him. These two sentences, who have not known thee, and which call not upon thy name, it

Isaiah 1:29 — said that no evil will be more destructive to them than their own superstition. The idols, says he, which you call upon for your protection and safety will rather bring destruction upon you. The word אלים, (elim,) oaks, (31) has been sometimes rendered Gods; (32) but this meaning is set aside by the context; for immediately afterwards he adds the word groves:Ye shall be ashamed of the groves which you have chosen. Now, under the image both of trees and of groves, the Prophet,

Isaiah 1:7 — because the Prophet does not threaten the vengeance of God, but describes those heavy calamities which have already happened. He upbraids them with indolence and stupidity in remaining unmoved by their afflictions. Like the destruction of strangers (18). This is added for the sake of heightening the picture; for the opinion that זרים (zarim) is here put for זרם (zerem), an inundation, is farfetched. That word might no doubt be applied to enemies, but

Isaiah 3:2 — government will be set aside, and that instruction will be at an end, and that thus the Jews will be destroyed; and, indeed magistrates and teachers hold the same place in the commonwealth that the two eyes do in the human body. Aged diviners and old men (51) I consider the same rank as before to be denoted by old men, who are more fit for governing, because age brings along with it prudence, wisdom, and gravity. As to the word diviner, though it is used in a bad sense in Scripture, yet here it appears

Isaiah 31:2 — calling God “wise,” he does not merely bestow on him the honor of an attribute which always belongs to him, but censures the craftiness of those whom he saw to be too much delighted with their own wisdom. He said a little before, (Isaiah 29:15,) that they “dug caves for themselves,” when they thought that, by hidden plans and secret contrivances, they avoided and deceived the eyes of God. He now pours witty ridicule on this madness, by affirming that, on the other hand, wisdom

Isaiah 37:16 — 16.Thou alone art God over all the kingdoms of the earth. Not only does he assert God’s almighty power, but likewise maintains the authority which he exercises over the whole world. And these statements are made by the pious king for the purpose

Isaiah 37:36 — of the ministractions of angels to promote the safety of believers, for whose advantage he appointed all the armies of heaven; and it tends greatly to confirm our faith when we learn that an infinite number of guardians keep watch over us. (Psalms 91:11.) The Lord alone, indeed, is of himself able, and undoubtedly he alone preserves us; for the angels may be regarded as his hand, and on that account they are called “principalities and powers.” (Romans 8:38; Ephesians 1:21.) But it contributes

Isaiah 40:21 — 21.Do ye not know? After having ridiculed the stupidity and madness of the Gentiles, the Prophet turns to the Jews; for we are all prone to superstition, and thus we easily fall into it when any example is placed before our eyes. In consequence of mixing

Isaiah 44:5 — person;” just as formerly, when he spoke of women to whom the name of their husbands served for a protection, he introduces them as saying, “Let thy name be called on us,” that is, “Let us be named by thy name.” (Isaiah 4:1.) Although Isaiah appears, in this passage, to distinguish between those who in express terms shall declare that they belong to the people of God, and shall wish to be named by the name of Jacob, yet both clauses refer to the same persons, because

Isaiah 45:14 — 14.Thus saith Jehovah. He still speaks of the restoration which was afterwards effected under the conduct of Cyrus; but we must keep in remembrance what we formerly remarked, that those promises must be extended farther; for it includes the whole time

Isaiah 48:16 — 16.Draw near to me, hear this. He again addresses the Jews, and, by bidding them draw near, goes out, as it were, to meet them, and to receive them kindly. Yet at the same time he indirectly glances at their revolt, shewing that they would not be capable

Isaiah 65:2 — greatly aggravated by long continuance, that, during a long succession of ages, God did not cease to send one Prophet after another, and even, as he says elsewhere, to rise early in the morning and continue the same care till the evening. (Jeremiah 7:13.) To a rebellious people. First, he calls them “rebellious” or disobedient, but immediately afterwards he declares what is the nature of that rebellion, namely, that the people walk after their own thoughts. Nothing is more displeasing

Jeremiah 23:13 — “iniquities” by the Sept.; “fatuity” by the Vulg.; “falsehood” by the Syr.; and “impiety by the Targ. Blayney has, “that which was disgusting.” The word, as here, is found only in two other places, Job 1:22; Job 24:12. It means, not what is “disgusting,” but what is crude, insipid, untempered, and hence figuratively, what is unreasonable, absurd, fatuitous, foolish. It is rendered “folly” in Job. The Vulg., which is followed

Jeremiah 4:1 — some ambiguity in the words. Some read thus, “If thou returnest, Israel, to me, saith Jehovah, “connecting “to me, אלי, “with the first clause, then they read separately “תשוב, teshub, thou shalt rest;” and so they think that what follows is the repetition of the same thing, “If thou wilt take away thine abominations from before me, thou shalt not migrate;” that is, I will not cast thee out as I have threatened.

Joshua 15:1 — 1.I have already premised, that I would not be very exact in delineating the site of places, and in discussing names, partly because I admit that I am not well acquainted with topographical or chorographic science, and partly because great labor would

Joshua 17:14 — 14.And the children of Joseph spoke unto Joshua, etc Although they clothe their complaint with some color of excuse, yet they dishonestly disguise the fact, that more was comprehended in one lot than was proper for one tribe. I know not, however, whether

Joshua 3:1 — 1.And Joshua rose early, etc We must remember, as I formerly explained, that Joshua did not move his camp till the day after the spies had returned, but that after hearing their report, he gave orders by the prefects that they should collect their vessels,

Joshua 8:30 — accord. In one word, this arrangement tended to give a pre-eminence to the perpetual altar, after God made choice of Mount Zion for its locality. Hence it is said in the Psalm, I was glad because our feet will stand in thy courts, O Jerusalem! (Psalms 122:1) What other translators render peace offerings, I have, not without cause, rendered by sacrifices of prosperity, because they were offered up either to solicit successful results, or to render thanks; and the Hebrew term is not unsuitable, as the