Bible Commentaries

1 Kings 18:33 — offering of a burned sacrifice (marginal reference). He thus publicly taught that the ordinances of the Law were binding upon the kingdom of Israel.Barrels - Rather, “pitchers” or “water-jars,” such as the maidens used to carry on their heads (Genesis 24:14-20. Compare Judges 7:16, Judges 7:19). The flooding the sacrifice and the trench with water would at once do away with any suspicion of fraud, and greatly enhance in the eyes of the people the marvelousness of the miracle. The unfailing spring at the

1 Chronicles 21:26 — with anything further in the history. With the writer of Chronicles the case is different. He would probably have omitted the whole narrative, as he did the sin of David in the matter of Uriah, but for its connection with the fixing of the temple site 1 Chronicles 22:0. It was no doubt mainly the fact that God answered him by fire from heaven on this altar, which determined David, and Solomon after him, to build the temple on the spot so consecrated.

1 Chronicles 27:24 — Because there fell wrath - literally, “And there fell wrath.” The falling of God’s wrath was not the cause of Joab’s ceasing. His motive is clearly stated in 1 Chronicles 21:6. See also the marginal references.Neither was the number ... - The meaning is, that in the portion of the chronicles of King David which treated of numbers - the number of the standing army, of the Levitical and priestly courses, the

1 Chronicles 29:29 — On the character of the works alluded to, see Introduction to Chronicles.Gad the seer - Gad is not given here the same title as Samuel. Samuel’s title is one, apparently, of higher dignity, applied only to him and to Hanani 2Ch 16:7, 2 Chronicles 16:10. Gad’s is a far commoner title; it is applied to his contemporaries Asaph 2 Chronicles 29:30, Heman 1 Chronicles 25:5, and Jeduthun 2 Chronicles 35:15, to Iddo 2 Chronicles 9:29; 2 Chronicles 12:15, to Jehu, the son of Hanani

Ezra 6:4 — “row” occurs only in this passage. Some regard it as a “course,” and suppose that after every three courses of stone there followed a course of timber. Others understand three “storeys” of stone, with a fourth “storey” of woodwork on the summit (compare 1 Kings 6:5-6). Others consider that Cyrus intended to limit the thickness of the walls, which were not to exceed a breadth of three rows of stone, with an inner wooden wainscotting.Let the expenses be given out of the king’s house - i. e., “out of the

Job 31:7 — my eyes have beheld; or if I have been determined by the appearance of things rather than by what is right, I consent to bear the appropriate punishment.And if any blot hath cleaved to mine hands - To have clean hands is emblematic of innocence; Job 17:9; Psalms 24:4; compare Matthew 27:24. The word blot here means stain, blemish: Daniel 1:4. The idea is, that his hands were pure, and that he had not been guilty of any act of fraud or violence in depriving others of their property.

Job 38:9 — in which the new-born infant is wrapped up. This image is one of great beauty. It is that of the vast ocean just coming into being, with a cloud resting upon it and covering it. Thick darkness envelopes it, and it is swathed in mists; compare Genesis 1:2,” And darkness was upon the face of the deep.” The time here referred to is that before the light of the sun arose upon the earth, before the dry land appeared, and before annuals and people had been formed. Then the new-born ocean lay carefully enveloped

Psalms 100:1 — Make a joyful noise unto the Lord - See the notes at Psalms 95:1.All ye lands - Margin, as in Hebrew, “all the earth.” The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the

Psalms 105:6 — tribes named after his sons. The word rendered “his chosen” would seem in our version to refer to Jacob. In the original, however, it is in the plural number, and must agree with the word rendered “children,” “Ye chosen sons of Jacob” (compare Psalms 105:43). So it has been translated in 1 Chronicles 16:13, “Ye children of Jacob, his chosen ones.”

Psalms 106:20 — Thus they changed their glory - Their true glory - the proper object of worship - God. Compare the notes at Romans 1:23. They “exchanged” that as an object of worship for the image of an ox.Into the similitude of an ox that eateth grass - Into the likeness of an ox. That is, They worshipped God under that image. The circumstance of its “eating grass” is added to show

Psalms 111:1 — Praise ye the Lord - Margin, “Hallelujah.” See Psalms 106:1.I will praise the Lord with my whole heart - With undivided affections; holding back nothing. I will allow nothing to be in my heart that would interfere with the fullness of praise; no coldness or dividedness of affection; no love for other things

Psalms 119:89 — “l.” On the meaning of the passage, see the notes at Psalms 89:2. The word rendered “settled” means properly “to set, to put, to place;” and then, to stand, to cause to stand, to set up, as a column, Genesis 35:20; an altar, Genesis 33:20; a monument, 1 Samuel 15:12. The meaning here is, that the word - the law - the promise - of God was made firm, established, stable, in heaven; and would be so forever and ever. What God had ordained as law would always remain law; what he had affirmed would always

Psalms 121:3 — He will not suffer thy foot to be moved - He will enable you to stand firm. You are safe in his protection. Compare the notes at Psalms 38:16. This, with the remainder of the psalm, seems to be of the nature of an answer to the anxious question in Psalms 121:1 - an answer which the author of the psalm, in danger and trouble, makes to his own soul, imparting confidence to himself.He that

Psalms 143:7 — them that go down into the pit - Margin, “For I am become like.” The idea is, Unless thou shalt lift up the light of thy countenance - unless thou shalt interpose and help me, I shall die. The “pit” here refers to the grave. See the notes at Psalms 28:1.

Psalms 30:3 — danger of death, and had been brought from the borders of the grave. The word here rendered “grave” is “Sheol” - a word which, properly used, commonly denotes the region of the dead; the underworld which is entered through the grave. Compare Isaiah 14:9, note; Psalms 6:5, note.Thou hast kept me alive, that I should not go down to the pit - More literally, “thou hast caused me to live from them which go down to the pit;” that is, thou hast distinguished me from them by keeping me alive. The word

Psalms 50:2 — worshipped, and where he dwelt. Compare the notes at Isaiah 2:3.The perfection of beauty - See the notes at Psalms 48:2.God hath shined - Has shined forth, or has caused light and splendor to appear. Compare Deuteronomy 33:2; Psalms 80:2; Psalms 94:1 (see the margin) The meaning here is, that the great principles which are to determine the destiny of mankind in the final judgment are those which proceed from Zion; or, those which are taught in the religion of Zion; they are those which are inculcated

Psalms 69:31 — that the offering of the heart - the sacrifice of praise - would be “more” acceptable than any such offering in itself considered. This sentiment accords with the common language of the Old Testament. See the notes at Psalms 40:6-8. Compare Psalms 51:16-17; 1 Samuel 15:22.

Psalms 78:1 — the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law.Incline your ears ... - Be attentive. What is to be said is worthy of your particular regard. Compare the notes at Psalms 5:1.

Psalms 89:20 — apart, for that office. The idea is, that there was in him a precious qualification for this work, and that God had seen this, and, in accordance with this, had summoned him to his service.With my holy oil have I anointed him - By the hand of Samuel. 1 Samuel 16:13. Oil was used in setting apart prophets, priests, and kings. It was poured upon the person - emblematic of the pouring out upon him of wisdom and grace from on high to qualify him for his office.

Psalms 93:2 — Hebrew, “from then:” but it means “of old;” from the most ancient times; that is, from the period indicated by the next clause, “from everlasting.”Thou art from everlasting - From all eternity; thou hast always existed; thou art ever the same Psalms 90:1.