Bible Commentaries

Psalms 105:2 — here is, that he is to be approached, not merely with “singing,” but with sentiments expressed in the form of regular composition - in musical numbers.Talk ye - The word used here very commonly means to meditate, to muse (compare the notes at Psalms 1:2), but would here seem to be employed in the sense of “talking over,” to wit, in singing. That is, In the psalms used let there be a “narrative” of what God has done. Let his works be the subject of the words used in the psalm.Of all his wondrous works

Psalms 110:6 — judge among the heathen - Among the “nations.” That is, he shall set up a kingdom, or shall rule over the nations of the earth. He shall come to execute judgment and justice, and shall apportion to people what is due to them. See the notes at Isaiah 11:3-5.He shall fill the places with the dead bodies - He shall make a great slaughter - indicative of conquest, and of the subjugation of the world to himself. It would be “as if” the bodies of the slain in battle strewed the ground, or filled the valleys

Psalms 115:9 — help them in the time of trouble; he is willing to help them; he will help them. They who put their trust in him will find him a sure and certain help. This is the experience of all who confide in him.And their shield - Their protector. See Psalms 5:12, note; Psalms 18:2, note; Psalms 33:20, note. Compare Genesis 15:1; Deuteronomy 33:29; Proverbs 30:5.

Psalms 116:13 — I will take the cup of salvation - Compare the notes at Psalms 11:6. The “cup of salvation” means the cup by which his sense of the greatness of the salvation might be expressed - the cup of thanksgiving. Compare the notes at 1 Corinthians 10:16. The reference seems to be to a custom in festivals of drinking a cup

Psalms 118:8 — not so found God. Compare Psalms 40:4; Psalms 62:8-9. Literally, “Good is it to trust in Yahweh more than to confide in man.” This is the Hebrew form of comparison, and is equivalent to what is stated in our version, “It is better,” etc. It is better,(1) because man is weak - but God is Almighty;(2) because man is selfish - but God is benevolent;(3) because man is often faithless and deceitful - God never;(4) because there are emergencies, as death, in which man cannot aid us, however faithful, kind,

Psalms 119:102 — he has “not departed in this sense, “from the judgments” (the commands) of God; who cannot look back on his life and say that his course - his aim - his character - since he became a professor of religion - has been, one of obedience to God. Compare 1 John 3:7-9.For thou hast taught me - Not to himself was this to be traced, but to God; not to any wisdom of his own, but to that which was given him from on high.

Psalms 119:37 — Turn away mine eyes from beholding vanity - Vain things; wicked things; things which would be likely to lead me astray from what is real and true. Compare Isaiah 33:15; Job 31:1. Margin, here, as in Hebrew, “make to pass.” Make my eyes to pass rapidly from such objects, that I may not look at them, may not contemplate them, may not dwell upon them. There is danger in looking on sin steadily; in surveying its features;

Psalms 132:2 — that he would give himself no rest until this was done; that he would sacrifice his personal ease and comfort in order that he might thus honor God. This oath or purpose is not recorded in the history. The fair interpretation of this would be either(1) that these words properly expressed what was in the mind of David at the time - that is, his acts implied that this purpose was in his heart; or(2) that this vow was actually made by David, though not elsewhere recorded. Such a vow might have been

Psalms 136:9 — The moon and stars to rule by night - Genesis 1:16.For his mercy ... - As a proof also of his benignity and mercy. By all the beauty of the moon and stars in their course through the heavens - by all that there is in the harmony and order of their movements - by all that there is to make night less

Psalms 146:6 — all this wondrous universe into being, and who sustains all by his power, as his God.Which keepeth truth for ever - Who is always true to his promises. In this verse there are two reasons given why the lot of the people of God would be a happy one:(1) That Yahweh is the true God, the Creator of all things, and, therefore, able to protect and provide for them.(2) That he is faithful, and may always be relied on.Idol-gods have no power, and every reliance placed on them is a vain reliance; people

Psalms 91:11 — For he shall give his angels charge over thee - literally, “He will give ‘command’ to his angels.” That is, he would instruct them, or appoint them for this purpose. This passage Psalms 91:11-12 was applied to the Saviour by the tempter. Matthew 4:6. See the notes at that passage. This, however, does not prove that it had an original reference to the Messiah, for even if we should suppose that Satan was a correct and reliable expounder

Psalms 94:1 — O Lord God, to whom vengeance belongeth ... - Margin, God of revenges The idea is, that it pertains to God to take vengeance, or to punish for crimes. See the notes at Romans 12:19. The appeal here is made to God in view of the crimes committed by others, and which are referred to in the subsequent part of the psalm. God is addressed as having the right to restrain and punish wicked people, and he is asked to interpose and

Proverbs 19:7 — the Hebrew gives, “he pursues after words, and these he shall have” - i. e., these, and nothing else.This and other like maxims do not in reality cast scorn and shame on a state which Christ has pronounced “blessed.” Side by side with them is Proverbs 19:1, setting forth the honor of an upright poverty. But as there is an honorable poverty, so there is one which is altogether inglorious, caused by sloth and folly, leading to shame and ignominy, and it is well that the man who wishes to live rightly

Song of Solomon 5:1 — to be: “All pleases me in thee, there is nothing to despise or cast away.”Eat, O friends - A salutation from the king to his assembled guests, or to the chorus of young men his companions, bidding them in the gladness of his heart Song of Solomon 3:11 partake of the banquet. So ends this day of outward festivity and supreme heart-joy. The first half of the Song of Songs is fitly closed. The second half of the poem commences Song of Solomon 5:2 with a change of tone and reaction of feeling similar

Song of Solomon 5:2 — Some time may be supposed to have elapsed since the bride’s solemn espousals with the king Song of Solomon 4:7-1. A transient cloud of doubt or estrangement is now passing over her soul, as by the relation of this dream she intimates to her friends. Ancient allegorical interpreters find here a symbol of the condition and feelings of Israel during the Babylonian

Isaiah 10:23 — For the Lord God of hosts - Note, Isaiah 1:9.Shall make a consumption - The Hebrew of this verse might be rendered, ‘for its destruction is completed, and is determined on; the Lord Yahweh of hosts will execute it in the midst of the land.’ Our translation, however, expresses the force of the

Isaiah 20:6 — “coast, or maritime” country, and is evidently applied to Palestine, or the land of Canaan, which is a narrow coast lying on the Mediterranean. That the word is often used in this sense, and may be applied to a maritime country, see the notes at Isaiah 13:22; Isaiah 41:1. The connection here requires us to understand it of Palestine.Shall say ... - Shall condemn their own folly in trusting in Egypt, and seeking deliverance there.And how shall we escape? - They shall be alarmed for their own safety,

Isaiah 28:19 — continued every night, until everything is swept before them.And it shall be a vexation - It shall be an object of alarm, of agitation, of distress - זועה zevâ‛âh from זוע zûa‛, “to move oneself;” to tremble with alarm; to be troubled Ecclesiastes 12:3; Daniel 5:19; Daniel 6:27; Hebrews 2:7. Here it means that the calamity would be so great that it would fill the mind with horror only to hear of it. For similar expressions denoting the effect of hearing a report of the judgments of God, see 1 Samuel

Isaiah 28:5 — fields, and shall be a more glorious ornament than the proud city of Samaria was to the kingdom of Israel.And for a diadem of beauty - A beautiful garland. The phrase stands opposed to the wreath of flowers or the diadem which was represented Isaiah 28:1, Isaiah 28:3 as adorning the kingdom and capital of Israel. Yahweh and his government would be to them their chief glory and ornament.Unto the residue of his people - To the kingdom of Judah, comprising the two tribes of Judah and Benjamin. This doubtless

Isaiah 33:11 — counsels would be in vain. Chaff and stubble are used in the Scriptures, in contrast with grain, to denote anything which is not solid, nutritious, or substantial; then anything which is frivolous, useless, vain. A similar image occurs in Isaiah 26:18 (see the note on that place; compare Isaiah 59:4).Your breath as fire shall devour you - The word ‘breath’ here (רוח rûach, spirit) is evidently used in the sense of the Θυμός thumos, and denotes anger, as in Isaiah 30:28. It refers to the haughty