Bible Commentaries

Psalms 103:3 — 3.Who forgiveth all thy iniquities He now enumerates the different kinds of the divine benefits, in considering which he has told us that we are too forgetful and slothful. It is not without cause that he begins with God’s pardoning mercy, for reconciliation

Psalms 119:140 — God’s word is not only a purified thing, but a thing that purifies. It cleanses from sin every heart with which it comes into contact. “Now ye are clean,” said Christ, “by the word which I have spoken unto you.” (John 15:3.) This tendency of the word to impart a measure of its own purity to such as yield to its influence, endears it to all God’s people; and for this reason they make it the subject of their constant meditation.

Psalms 119:152 — old;” and gives this explanation, “I have been acquainted with thy testimonies ever since I have possessed any knowledge, i.e. as soon as I came to years of reflection. ‘From a child thou hast known the holy scriptures.’ 2 Timothy 3:15.” (26) Thou hast established them for ever. That is, thy revelations are unalterable and everlasting, as the attributes of their great Author, and can never fail those who rely upon them, in time, or in eternity.” —Warner on the

Psalms 148:1 — this very end — that they might be instant in this religious service, we need not wonder that they should be placed first in order when the praises of God are spoken of. Accordingly, in that remarkable vision which Isaiah describes, (Isaiah 6:3,) the cherubim cry out — “Holy, holy, holy, Lord God of Hosts.” And in several other places of Scripture the angels are represented as praising God by such ascription’s. How, then, can zeal like theirs stand in need of exhortations?

Psalms 77:9 — That God is long — suffering, slow to wrath, ready to forgive, and easy to be entreated. It was from them that Habakkuk derived the statement which he makes in his song, “Even in his anger he will be mindful of his mercy.” (Habakkuk 3:2) The prophet, then, here comes to the conclusion, that the chastisement which he felt would not prevent God from being again reconciled to him, and returning to his wonted manner of bestowing blessings upon him, since his anger towards his own people

Psalms 78:50 — 50.He made a way to his anger. (352) To take away all excuse from this ungrateful people, whom the most evident and striking proofs of the goodness of God which were presented before their eyes could not keep in their obedience to him, it is here again repeated that the wrath of God

Psalms 89:14 — scepter, are, that he is the righteous and impartial judge of the world, a merciful father, and a faithful protector of his people.” Earthly kings, from their having nothing in themselves to procure for them authority, and to give them dignity, (533) are under the necessity of borrowing elsewhere what will invest them therewith; but God having in himself an all-sufficiency, and standing in no need of any other helps, exhibits to us the splendor of his own image in his righteousness, mercy, and

Isaiah 1:13 — 13.Bring no more vain oblations This is a useful admonition for restraining the irregular desires of those who do not cease to follow inveterately unmeaning and hypocritical worship, that, warned by God, they may at length repent, if they would listen

Isaiah 24:6 — threatens against wicked men and transgressors of the law, (Leviticus 26:16; Deuteronomy 28:15.) We know that the earth was cursed on account of the transgression of our first parent, so that it brought forth thorns and thistles instead of fruits. (Genesis 3:17.) The Lord mitigated this curse, so that, although men were ungrateful and unworthy, still it yielded them food. But when we do not cease to sin, and when we add sin to sin, is it not in the highest degree just that the earth should become barren

Isaiah 34:12 — in vain.” As if he had said, “In their wretched condition none will be found willing to rule over them, and to undertake the charge of the commonwealth.” A statement of the same kind is found elsewhere, and we have formerly (Isaiah 3:6) seen one that is almost alike; but the words do not correspond. When the Prophet speaks thus, “They shall call her nobles, and they shall not be there,” he employs, I doubt not, witty raillery to censure the pride of that nation which

Isaiah 38:13 — 13.I reckoned till the dawn. Others translate it “I determined,” or “I laid down.” Here it means what we express by the ordinary phrase, (Je fasoye mon compte,)” I laid my account.” From this verse it may be inferred

Isaiah 43:20 — shall acknowledge and worship God. This prediction corresponds to the song, “The sea saw and fled, Jordan was driven back. The mountains leaped like rams, and the hills like lambs. At the face of the Lord the earth trembled.” (Psalms 114:3.) Isaiah here ascribes the same feeling to brute animals, because by a secret impulse they shall be constrained to retire, so as to allow his people to pass safely. And yet the cause assigned is more extensive, that they will stand still, as if in

Isaiah 49:17 — completes this whole building, yet he blesses their labor, that it may not be useless. From him, therefore, we ought to ask and look for builders; for it belongs to him to render them “sufficient,” as Paul also informs us, (2 Corinthians 3:5,) and to assign to each his department. We ought also to pray not only that he may “send forth laborers into his harvest,” (Matthew 9:38,) but that he may recruit their strength and efficaciously direct them, so that they may not labor

Isaiah 51:23 — 23.And I will put it into the hand of thy oppressors. This is another part of the consolation, in which he promises that the Lord will not only deliver the Church from those heavy distresses, but will also lay upon her enemies the calamities with which

Isaiah 62:3 — 3.And thou shalt be a crown of glory. Isaiah proceeds with the same subject, and we need not wonder at this; for no man, by judging from the flesh, could have formed such vast conceptions and expectations. Besides, he intended to fix the hearts of believers

Jeremiah 31:29 — exalted, so that there will be no place for these insolent and blasphemous clamors; the mercy of God will also be made manifest, for men, worthy of death, will be delivered, but not otherwise than through the gratuitous goodness of God. (51) Carm., Lib. 3,Od. 6. (52) The Targum thus interprets this proverb, “The fathers have sinned, and the children have been smitten.” “Blunted,” or deprived of feeling, obstupuerunt, is both the Vulg. and the Syr. — Ed.

Jeremiah 36:28 — vain his labor in admonishing them. He then sends no more his Prophets to reprove or threaten, but silently executes his judgments. And for this reason it is said, “My Spirit shall no more contend with man, because he is flesh.” (Genesis 6:3) And similar examples everywhere occur, that is, that when God saw that the prophetic doctrine was despised, he raised his hand against the ungodly, and at the same time ceased to speak to them. But here he purposed in a different way to break down

Jeremiah 44:29 — may not doubt but that God will do what he has promised, as when Gideon sought a sign from God, and it was granted to him; the ground was wet with dew, while the fleece remained dry; and then the fleece remained dry when the ground was wet. (Judges 6:36.) By this sign Gideon was encouraged to proceed in his course, when before doubt made him inert Gideon was torpid, but when he saw by this miracle that victory would be given him, he boldly undertook the work assigned to him. The greatest portion of

Ezekiel 11:4 — against them. And the repetition is emphatic, prophesy, prophesy against them For nothing is less tolerable than that men should petulantly spurn God’s anger, which ought to inspire all with fear. For if the mountains melt before him, (Isaiah 64:3,) if angels themselves tremble, (Job 4:18,) how comes it that the vessel of clay dares to conflict with its maker? (Isaiah 45:9.) And we see also how God grows angry against such perverseness; especially when he denounces, by the mouth of Isaiah, that

Amos 1:4 — said, that no wealth, no strength, no fortifications, would stand in the way to prevent the kingdom of Syria from being destroyed. (19) There were two Ben-hadads: the one whom Hazael strangled, 2 Kings 8:15; and his son who succeeded him, 2 Kings 13:3. But ben-hadad seems to have been the name of many of the kings of Syria, as Pharaoh was the common name of the kings of Egypt. Hence the palaces of Ben-ha-dad were probably those built by several kings of that name. — Ed.