Bible Commentaries

Psalms 113:1 — expressly in relation to the subject of God’s praises, it is designedly that, by their example, they may show the way to others, and that the whole Church may respond in one holy chorus. Now that we are all “a royal priesthood,” (1 Peter 2:9) and as Zechariah testifies, (Zechariah 14:21) that under the reign of Christ, the meanest of the people shall be Levites, there is no question that, excepting unbelievers who are mute, the prophet invites us all in common to render this service unto

Psalms 18:49 — 49.Therefore will I praise thee, O Jehovah! In this verse he teaches us that the blessings God had conferred upon him, of which he had spoken, are worthy of being celebrated with extraordinary and unusual praises, that the fame of them might reach even

Psalms 26:9 — 9.Gather not my soul with wicked men. Having now affirmed his innocence, he has recourse again to prayer, and calls upon God to defend him. At first sight, indeed, it appears strange to pray that God would not involve a righteous man in the same destruction

Psalms 36:9 — 9.For with thee is the fountain of life The Psalmist here confirms the doctrine of the preceding verse, the knowledge of which is so profitable that no words can adequately express it. As the ungodly profane even the best of God’s gifts by their

Psalms 42:9 — 9.I will say to God my rock If we read the preceding verse in the past tense, the meaning of this verse will be, Since God has, in this way, heretofore shown himself so kind towards me, I will pray to him now with so much the greater confidence: for the

Isaiah 37:28 — of God restrains them, and drives them hither and thither, so that frequently, contrary to their intention, they are conducted to a very good end, as God thinks fit, to whom it peculiarly belongs to “direct the steps of men.” (Proverbs 16:9.) And thy indignation against me. He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought

Isaiah 40:17 — alone, as Paul declares, “we live, and move, and are.” (Acts 17:28.) Nothing is more vain than man; and, as David says, “If he be laid in the balance with vanity, he will be found to be even lighter than vanity.” (Psalms 62:9.) In the same manner does Isaiah affirm that “the nations” are not only “nothing,” but “less than nothing.” in order to exhibit more fully their feebleness and vanity. (116) (116) The ambiguous use of the word “vanity,”

Isaiah 42:18 — ignorance. He therefore condemns the Jews for “blindness,” or rather, in my own opinion, he condemns all men; for, while he directly reproaches the Jews because “in hearing they do not hear, and in seeing they do not see,” (Isaiah 6:9; Matthew 13:13,) yet this applies in some measure to the Gentiles, to whom God revealed himself by his creatures, on whose hearts and consciences also he impressed the knowledge of him, and to whom he had made and would still make known his wonderful

Isaiah 48:9 — 9.For my name’s sake. After having reproached the people with that malice which was natural to their fathers from the beginning, and which had passed down to children and grandchildren, he now reminds them that it is owing to his mercy that they

Isaiah 6:9 — 9.Then he said, Go, and tell that people. (95) This shows still more clearly how necessary the vision was, that Isaiah might not all at once fail in his course. It was a grievous stumblingblock, that he must endure such obstinacy and rebellion in the

Isaiah 63:6 — And will make them drunk. The expression, “make drunk,” must here be taken in a different sense from what it formerly had in some passages. We have seen that sometimes we are made drunk, when God strikes us with fury or madness, (Isaiah 29:9,) or with a spirit of giddiness, (Isaiah 19:14,) or, in a word, “gives us up to a reprobate mind.” (Romans 1:28.) But here it means nothing else than “to fill,” and to strike even to satiety, or, as we commonly say, (tout leur

Isaiah 66:21 — are admitted without distinction. Some expound this passage in a general manner, that the Gentiles shall be priests; that is, shall offer themselves to God, as Scripture frequently denominates all believers “a royal priesthood.” (1 Peter 2:9; Revelation 1:6.) But he appears to describe in an especial manner ministers and teachers whom the Lord also chose from among the Gentiles, and appointed to execute this distinguished office; that is, to preach the Gospel; such as Luke, Timothy, and

Isaiah 9:9 — 9.And the people shall know. By the word people I understand, not the Jews, but rather the Israelites; and, indeed, the Prophet removes doubt by expressly naming Ephraim. He likewise adds Samaria, which was the metropolis of that people, or of the ten

Ezekiel 10:3 — intention of what we read. The interior court was filled with a cloud: doubtless this signifies, that God by all means confirmed the vision, that no suspicion should creep in that the Prophet was deluded with an empty spectra (Exodus 40:34; Numbers 9:15.) This therefore is the reason why God not only appeared on his heavenly throne, but also filled the temple with a cloud; although, as I have said before, this cloud was a symbol of God’s alienation, (1 Kings 8:10; Psalms 18:12,) and we know

Matthew 2:9 — 9.But they, having heard the King, departed It is truly an instance of base sluggishness, that not one of the Jews offers himself as an escort to those foreigners, to go and see the King who had been promised to their own nation. The scribes show them

Matthew 22:9 — 9.Go therefore to the highways. Having shown that they are unworthy of the grace of God who disdainfully reject it when offered to them, he now says that their place is supplied by others, by the mean and despised common people. And here is described

Matthew 25:9 — 9.Lest there be not enough for you and us. We know that the Lord distributes his gifts so variously to each, according to his measure, in order that they may give mutual aid to each other, and may employ for the general advantage what has been entrusted

Deuteronomy 28:9 — 9.The Lord shall establish thee a holy people unto himself. This refers indeed to earthly blessings, as if Moses said, that by them would be manifested God’s love towards His chosen people; still it rises higher, so that the Israelites, led on by

Joshua 18:9 — 9.And the men went and passed, etc Here not only is praise bestowed on the ready obedience by which their virtue shone forth conspicuous, but the Lord gives a signal manifestation of his favor by deigning to bestow remarkable success on pious Joshua and

Joshua 7:9 — 9.For the Canaanites and all the inhabitants, etc He mentions another ground of fear. All the neighboring nations, who, either subdued by calamities or terrified by miracles, were quiet, will now resume their confidence and make a sudden attack upon the