Bible Commentaries

Psalms 116:5 — 5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," Psalms 11:1; Psalms 16:10) of rest and peace. All calamities [Psalms 16:10- :] are represented by death, tears, and falling of the feet (Psalms 56:13).

Psalms 119:109 — 109, 110. In the midst of deadly perils (the phrase is drawn from the fact that what we carry in our hands may easily slip from them, Judges 12:3; 1 Samuel 28:21; Job 13:14; compare 1 Samuel 19:5), and exposed to crafty enemies, his safety and guidance is in the truth and promises of God.

Ecclesiastes 3:13 — 13. Literally, "And also as to every man who eats . . . this is the gift of God" (Ecclesiastes 3:22; Ecclesiastes 5:18). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Acts 2:46; 1 Corinthians 10:31; 1 Timothy 4:3; 1 Timothy 4:4).

Song of Solomon 4:7 — 7. Assurance that He is going from her in love, not in displeasure (John 16:6; John 16:7). all fair—still stronger than Song of Solomon 1:15; Song of Solomon 4:1. no spot—our privilege (Ephesians 5:27; Colossians 2:10); our duty (2 Corinthians 6:17; Judges 1:23; James 1:27).

Isaiah 10:16 — 16. fat ones— ( :-). The robust and choice soldiers of Assyria ( :-, where "fattest" answers in the parallelism to "chosen," or "young men," Margin). leanness—carrying out the image on "fat ones." Destruction ( :-). Fulfilled ( :-). his glory—Assyria's nobles. So in Isaiah 5:13, Margin; Isaiah 8:7. kindle—a new image from fire consuming quickly dry materials (Isaiah 8:7- :).

Isaiah 10:5 — 5. O Assyrian, c.—rather, "What, ho (but MAURER, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jeremiah 51:20 Psalms 17:13). In their hands is Mine indignation" [HORSLEY, after JEROME]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

Isaiah 42:24 — 24. Who—Their calamity was not the work of chance, but God's immediate act for their sins. Jacob . . . Israel . . . we—change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and acknowledging His share in the nation's sins (compare Joshua 5:1).

Isaiah 43:5 — 5. ( :-). seed—descendants scattered in all lands. VITRINGA understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration (Jeremiah 30:10; Jeremiah 30:11; Amos 9:9; Zechariah 2:6-13).

Isaiah 57:17 — 17. covetousness—akin to idolatry; and, like it, having drawn off Israel's heart from God (Isaiah 2:7; Isaiah 56:11; Isaiah 58:3; Jeremiah 6:13; Colossians 3:5). hid me— (Isaiah 8:17; Isaiah 45:15). went on frowardly—the result of God's hiding His face (Psalms 81:12; Romans 1:24; Romans 1:26).

Jeremiah 12:7 — 7. I have forsaken—Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them. beloved of my soul—image from a wife (Jeremiah 11:15; Isaiah 54:5).

Jeremiah 3 overview — CHAPTER 3 :-. GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. Contrary to all precedent in the case of adultery, Jehovah offers a return to Judah, the spiritual adulteress (Jeremiah 3:1-5). A new portion of the book, ending with the sixth chapter. Judah worse than Israel; yet both shall be restored in the last days (Jeremiah 3:1-24.3.5- :).

Jeremiah 31:29 — 29. In those days—after their punishment has been completed, and mercy again visits them. fathers . . . eaten . . . sour grape . . . children's teeth . . . on edge—the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (Lamentations 5:7; Ezekiel 18:2; Ezekiel 18:3).

Jeremiah 36:5 — 5. I am shut up—not in prison, for there is no account of his imprisonment under Jehoiakim, and Jeremiah 36:19; Jeremiah 36:26 are inconsistent with it: but, "I am prevented," namely, by some hindrance; or, through fear of the king, to whose anger Baruch was less exposed, as not being the author of the prophecy.

Jeremiah 38:17 — 17. princes— ( :-). He does not say "to the king himself," for he was at Riblah, in Hamath (Jeremiah 39:5; 2 Kings 25:6). "If thou go forth" (namely, to surrender; 2 Kings 24:12; Isaiah 36:16), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end.

Jeremiah 42:4 — 4. I have heard—that is, I accede to your request. your God—Being His by adoption, ye are not your own, and are bound to whatever He wills (Exodus 19:5; Exodus 19:6; 1 Corinthians 6:19; 1 Corinthians 6:20). answer you—that is, through me. keep nothing back— (1 Samuel 3:18; Acts 20:20).

Jeremiah 5:3 — 3. eyes upon the truth— (Deuteronomy 32:4; 2 Chronicles 16:9). "Truth" is in contrast with "swear falsely" (2 Chronicles 16:9- :). The false-professing Jews could expect nothing but judgments from the God of truth. stricken . . . not grieved— (Jeremiah 2:30; Isaiah 1:5; Isaiah 9:13). refused . . . correction— (Jeremiah 7:28; Zephaniah 3:2).

Jeremiah 50:5 — 5. thitherward—rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way. perpetual covenant—in contrast to the old covenant "which they brake" (Jeremiah 31:31; Jeremiah 32:40). They shall return to their God first, then to their own land.

Jeremiah 7:32 — 32. valley of slaughter—so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet. no place—no room, namely, to bury in, so many shall be those slain by the Chaldeans (Jeremiah 19:11; Ezekiel 6:5).

Lamentations 4:17 — 17. As for us—This translation forms the best antithesis to the language of the heathen (Lamentations 4:15; Lamentations 4:16). CALVIN translates, "While as yet we stood as a state, our eyes failed," c. watched for a nation that could not save us—Egypt (2 Kings 24:7 Isaiah 30:7; Jeremiah 37:5-11). Tzaddi.

Lamentations 4:5 — 5. delicately—on dainties. are desolate—or, "perish." in scarlet embrace dunghills—Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills. embrace—They who once shrank sensitively from any soil, gladly cling close to heaps of filth as their only resting-place. Compare "embrace the rock" (Job 24:8). Vau.