Bible Commentaries

1 Kings 7:15 — These famous pillars, which were broken in pieces by the Babylonians when they destroyed Jerusalem 2 Kings 25:13; Jeremiah 52:17, were probably for ornament, standing by themselves under or in front of the porch. It is certain that the Phoenicians used isolated metal columns as sacred ornaments, so that Hiram would be familiar with such a mode of ornamentation.

2 Kings 1:10 — trial of strength by sending a band of fifty to arrest one man. Elijah was not Jesus Christ, able to reconcile mercy with truth, the vindication of God’s honor with the utmost tenderness for erring men, and awe them merely by His presence (compare John 18:6). In Elijah the spirit of the Law was embodied in its full severity. His zeal was fierce; he was not shocked by blood; he had no softness and no relenting. He did not permanently profit by the warning at Horeb (1 Kings 19:12 note). He continued the

2 Kings 10:15 — Jehonadab (compare the margin) belonged to the tribe of the Kenites, one of the most ancient in Palestine Genesis 15:19. Their origin is unknown, but their habits were certainly those of Arahs. Owing to their connection with Moses (Numbers 24:21 note), they formed a friendship with the Israelites, accompanied them in their wanderings, and finally receivcd a location

2 Kings 17:23 — As he had said by all his servants the prophets - The writer refers not only to the extant prophecies of Moses (Leviticus 26:33; Deuteronomy 4:26-27; Deuteronomy 28:36, etc.), Ahijah the Shilohite (marginal reference), Hosea Hosea 9:3, Hosea 9:17, and Amos Amos 7:17, but also to the entire series of warnings and predictions which prophet after prophet in a long unbroken succession had addressed to the disobedient Israelites 2 Kings 17:13 on their apostasy, and so leaving them wholly “without

2 Kings 18:17 — must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives. Hezekiah, left to himself, repented of his submission, and commenced negotiations with Egypt 2Ki 18:21, 2 Kings 18:24; Isaiah 30:2-6; Isaiah 31:1, which implied treason against his Assyrian suzerain. It was under these circumstances that Sennacherib appears to have made his second expedition into Palestine very soon after the first. Following the

2 Chronicles 26:10 — which the rain-fall is stored. These are generally cut in the natural rock, and covered at top.For he had much cattle ... - Some prefer, “for he had much cattle there, and in the low country, and on the dawns,” with allusion to three pasture districts:(1) The “wilderness,” or high tract to the south and southeast, extending from the western shores of the Dead Sea to the vicinity of Beersheba;(2) The “low country,” or maritime plain on the west, between the hills of Judaea and the sea; and(3) The “downs,”

Job 29:14 — I put on righteousness - Or “justice” - as a magistrate, and in all his transactions with his fellow-men. It is common to compare moral conduct or traits of character with various articles of apparel; compare Isaiah 11:5, note; Isaiah 61:10, note.And it clothed me - It was my covering; I was adorned with it. So we speak of being “clothed with humility;” and so, also, of the “garments of salvation.”My judgment - Or rather justice - particularly as a magistrate.Was

Job 31:8 — he invokes, in case he had been guilty in this respect. He consented to sow his fields, and let others enjoy the harvest. The expression used here is common in the Scriptures to denote insecurity of property or calamity in general; see Leviticus 26:16 : “And ye shall sow your seed in vain, for your enemies shall eat it;” compare Deuteronomy 28:30; Amos 9:13-14.Yea, let my offspring be rooted out - Or, rather, “Let what I plant be rooted up.” So Umbreit, Noyes, Schultens, Rosenmuller, Herder, and

Job 38:3 — - To gird up the loins, is a phrase which has allusion to the mode of dress in ancient times. The loose flowing robe which was commonly worn, was fastened with a girdle when men ran, or labored, or engaged in conflict; see the notes at Matthew 5:38-41. The idea here is, “Make thyself as strong and vigorous as possible; be prepared to put forth the highest effort.” God was about to put him to a task which would require all his ability - that of explaining the facts which were constantly occurring

Psalms 21:1 — The king shall joy in thy strength - King David, who had achieved the victory which he had desired and prayed for, Psalms 20:1-9. This is in the third person, but the reference is doubtless to David himself, and is to be understood as his own language. If it be understood, however, as the language of “the people,” it is still an ascription of praise to God for his favor to

Psalms 24:2 — - as a house is raised on a firm foundation. See the notes at Job 38:6. As the earth appeared to be surrounded by water, it was natural to speak of it as “founded” also upon the waters. There is probably an allusion here to the statement in Genesis 1:9-10, where the waters are said to have been so gathered together that the dry land appeared. Above all the waters the earth was established, so as to become the abode of plants, animals, and man.And established it upon the floods - The streams; the

Psalms 26:7 — hast done - thy works of creation, providence, and salvation. His own mind was deeply impressed with the greatness of God’s works, and he would desire to make the divine actions known as far as possible in the world. Compare Psalms 22:22; Psalms 66:16; Psalms 145:5-6. This is always one of the evidences of true piety. They who have been impressed properly with a sense of the greatness and goodness of God; they who have experienced His pardoning mercy and forgiving grace, desire always to make these

Psalms 31:6 — is to those who attended on the worship of idols as distinguished from those who worshipped the true God. Idols are often represented as false - as vain, or vanity, - as a lie - in contradistinction from that which is true and real. See the notes at 1 Corinthians 8:4. There is special emphasis in the language used here as denoting the “utter” worthlessness and vanity of idols. The language means “vanities of emptiness;” denoting that they were “utterly” vain and worthless.But I trust in the Lord

Psalms 37:1 — Fret not thyself - The Hebrew word here means properly to burn, to be kindled, to be inflamed, and is often applied to anger, as if under its influence we become “heated:” Genesis 31:36; Gen 34:7; 1 Samuel 15:11; 2 Samuel 19:43. Hence, it means to fret oneself, to be angry, or indignant. Compare Proverbs 24:19. We should perhaps express the same idea by the word “worrying” or “chafing.” The state of mind is that where we are worried,

Psalms 37:5 — Commit thy way unto the - Lord. Margin, as in Hebrew, “Roll thy way upon, the Lord.” Compare the notes at Psalms 22:8, where the marg., as the Hebrew, is, “He rolled himself on the Lord.” See also 1 Peter 5:7. The idea is that of rolling a heavy burden from ourselves on another, or laying it upon him, so that he may bear it. The burden which we have not got strength to bear we may lay on God. The term “way” means properly the act of treading or

Psalms 38:22 — Make haste to help me - Margin, as in Hebrew: “for my help.” This is an earnest prayer that God would come immediately to his rescue.O Lord my salvation - See the notes at Psalms 27:1. The effect, therefore, of the trials that came upon the psalmist was to lead him to cry most earnestly to God. Those sorrows led him to God. This is one of the designed effects of affliction. Trouble never accomplishes its proper effect unless it leads

Psalms 39:10 — suffering that is brought upon us may cease. Perfect submission is not inconsistent with the prayer that, if it be the will of God, the calamity may be removed: Luke 22:42. On the word here rendered “stroke” - נגע nega‛ - see the notes at Psalms 38:11. It is equivalent here to chastisement, or judgment. It refers to the trial which he was then enduring, whatever it was, which had given occasion to the feelings that he says Psalms 39:1-2 he had felt bound to suppress when in the presence of the wicked,

Psalms 50:1 — all the inhabitants of the world; all dwellers on the earth.From the rising of the sun unto the going down thereof - From the place where the sun seems to rise, to the place where it seems to set; that is, all the world. Compare the notes at Isaiah 59:19. See also Malachi 1:11; Psalms 113:3. The call is made to all the earth; to all the human race. The scene is imaginary as represented by the psalmist, but it is founded on a true representation of what will occur - of the universal judgment, when all

Psalms 51:16 — For thou desirest not sacrifice ... - On the words rendered in this verse “sacrifice” and “burnt-offering,” see the notes at Isaiah 1:11. On the main sentiment here expressed - that God did not “desire” such sacrifices - see the notes at Psalms 40:6-8. The idea here is, that any mere external offering, however precious or costly it might be, was not what God required in such cases.

Psalms 61:4 — that his mind looked beyond the tabernacle on earth to an eternal residence in the very presence of God; to his being admitted into his own sacred abode in heaven.I will trust in the covert of thy wings - Margin, Make my refuge. See the notes at Psalms 17:8. Compare Psalms 36:7; Psalms 57:1. The idea is, that he would seek and find protection in God - as young birds do under the outstretched wings of the parent bird.