Bible Commentaries

Psalms 103:20 — Bless the Lord - The psalm began Psalms 103:1-2 with an exhortation to “bless the Lord.” That exhortation was, however, then addressed by the psalmist to his own soul, and was especially founded on the benefits which he had himself received. The psalm closes also with an exhortation to “bless

Psalms 104:31 — he would rear would be destroyed; all the works of art executed by him must perish; but the glory of One who had made the earth, and filled it with such wonders, could not but endure forever and ever.The Lord shall rejoice in his works - See Genesis 1:31. The idea here is, that God finds pleasure in the contemplation of his own works; in the beauty and order of creation; and in the happiness which he sees as the result of his work of creation. There is no impropriety in supposing that God finds pleasure

Psalms 104:34 — My meditation of him shall be sweet - That is, I will find pleasure in meditating on his character and works. See the notes at Psalms 1:2. It is one of the characteristics of true piety that there is a “disposition” to think about God; that the mind is “naturally” drawn to that subject; that it does not turn away from it, when it is suggested; that this fills up the intervals of business

Psalms 107:17 — Fools, because of their transgression - Wicked people, considered as fools, because they “are” transgressors. Compare Psalms 14:1, note; Psalms 73:3, note; Psalms 75:4, note. The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity

Psalms 108:1 — however, where there had been no previous expression or feeling of doubt so far as appears, there would be no propriety in repeating the assertion.I will sing and give praise - See the notes at Psalms 57:7.Even with my glory - This is not in Psalms 57:1-11. It is literally here, “truly my glory.” In Psalms 57:8, however, the expression, “Awake up, my glory,” occurs, and this seems to correspond with that language. It means here that it was his glory - his honor - thus to be employed in giving praise

Psalms 119:113 — the Latin Vulgate. Luther renders it “die Flattergeister,” the frivolous-minded. The word means divided; a man of a divided mind; a man who has no sure faith in regard to divine things, but is driven here and there; a sceptic; a doubter. Compare James 1:8. Thus it refers not to his own thoughts primarily, as being “vain” or worthless, but to a state of mind or heart in general, where there is no firmness, no stability, no settled view: a state of mind wavering, doubtful, skeptical, in regard to religion.

Psalms 119:148 — devotion - like a hungry man who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, “mine eyes prevent,” is that he awoke before the usual time for devotion.That I might meditate in thy word - See the notes at Psalms 1:2.

Psalms 119:78 — Let the proud be ashamed - Referring here to his enemies, who appear to have been in the higher ranks of life, or to have been those who prided themselves on their wealth, their station, or their influence. See the notes at Psalms 119:51. The psalmist asks here that they might be confounded or put to shame; that is, that they might fail of accomplishing their purposes in regard to him. See Psalms 25:2-3, notes; Job 6:20, note.For they dealt perversely with me - They were not honest;

Psalms 64:1 — even private prayers were uttered in an audible manner. In most cases, when there is no danger of being overheard, or of its being construed as ostentation or Pharisaism, this is favorable to the spirit of secret devotion. Compare the notes at Daniel 6:10. The word here rendered prayer means properly speech, discourse; then, complaint; then, meditation. It is most commonly rendered complaint. See Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psalms 55:2 (notes); Psalms 102:0 (Title); Psalms 142:2. It refers

Psalms 68:19 — benefits ... - literally, “day, day;” that is, day by day; or, constantly. The words “with benefits” are not in the original, and they do not convey the true idea of the passage. The word rendered “loadeth” means to take up; to lift, as a stone, Zechariah 12:3; to bear, to carry, Isaiah 46:3. Then it means “to take up and place upon a beast of burden;” to load, Isaiah 46:1; Genesis 44:13. Hence, it means to impose or lay a burden or a load on one; and the idea here is, “Blessed be the Lord God even if

Psalms 71:24 — would give utterance to his thoughts in audible expressions when alone. It denotes fullness of heart, and language naturally flowing out from a full soul.All the day long - Continually. This shall occupy my mind at all times. See the notes at Psalms 1:2.For they are confounded ... - That is, they are put to confusion; they are disappointed in their hopes; they are defeated in their plans. The psalmist sees this to be so certain that he speaks of it as if it were already done. The Psalms often conclude

Psalms 83:3 — They have taken crafty counsel - The one word translated “have taken crafty” - ערם ‛âram - means properly to make naked; and then, to be crafty, cunning, malignant, 1 Samuel 23:22. It is well rendered here, they have taken crafty counsel. The meaning is, they have made their counsel or their consultations crafty, cunning, artful, malignant. Instead of pursuing a course in their deliberations that would be just, true,

Psalms 91:9 — experience - when he exhorted others to do the same, and gave them assurance of safety in doing it.Even the Most High thy habitation - literally, “The Most High hast thou made thy habitation;” or, thy home. On the word habitation, see the notes at Psalms 90:1. The idea is, that he had, as it were, chosen to abide with God, or to dwell with him - to find his home with him as in a father’s house. The consequence of this, or the security which would follow, he states in the following verses.

Psalms 97:12 — Rejoice in the Lord, ye righteous - See the notes at Psalms 33:1.And give thanks at the remembrance of his holiness - Margin, “to the memorial” (compare Psalms 30:4). The idea is, “to the memory of his holiness;” that is, when his holiness comes before the mind; when it is remembered; when it is thought of. Give

Isaiah 22:9 — use of the city, though it was possible to retain them in case of a drought or a siege. At present, the lower pool is without the walls, but Hezekiah appears to have extended a temporary wall around it so as to enclose it (see the note at Isaiah 22:11). This he did, probably for two purposes; (1) to cut off the Assyrians from the supply of water; and (2) to retain “all” the water in the city to supply the inhabitants during the siege; see 2 Chronicles 32:4, where it is expressly declared that Hezekiah

Isaiah 23:5 — Egypt, and suppose that the prophet means to say, that as the nations were astonished at that, so they would be at the report of the calamities that would come upon Tyre. Others refer it to the calamities that. would come upon Egypt referred to in Isaiah 19:0, and suppose that the prophet means to say, that as the nations would be amazed at the report of these calamities, so they would be at the report of the overthrow of Tyre. So Vitringa. But the sense of the Hebrew may be expressed thus: ‘As the report,

Isaiah 29:13 — They professedly celebrate my praise, and acknowledge me in the forms of devotion.But have removed their heart - Have witcheld the affections of their hearts.And their fear toward me - The worship of God is often represented as “fear” Job 28:28; Psalms 19:9; Psalms 34:11; Proverbs 1:7.Is taught by the precept of men - That is, their views, instead of having been derived from the Scriptures, were drawn from the doctrines of mankind. Our Saviour referred to this passage, and applied it to the hypocrites

Isaiah 37:7 — wind, as our translators seem to have supposed. The sense is probably, ‘I will infuse into him a spirit of fear, by which be shall be alarmed by the rumour which he shall hear, and return to his own land.’ The word is often used in this sense (compare 1 Samuel 16:14; see also Isaiah 31:8-9). Gesenius understands it here in the sense of will or disposition. ‘I will change his will or disposition, so that he will return to his own land.’And he shall hear a rumour - The rumour or report here referred

Isaiah 38:17 — to the grave, or to the deep and dark abode of departed spirits; and the phrase here is evidently synonymous with sheol or hades. The grave, or the place for the dead, is often represented as a pit - deep and dark - to which the living descend (Job 17:16; Job 33:18, Job 33:24-25, Job 33:30; Psalms 28:1; Psalms 30:3; Psalms 55:23; Psalms 69:15; Psalms 88:4; compare Isaiah 14:15, note, Isaiah 14:19, note).For thou hast cast all my sins behind thy back - Thou hast forgiven them; hast ceased to punish

Isaiah 5:29 — impression of their numbers and courage, and to send dismay into the opposite ranks. Such “shouts” are almost always mentioned by Homer, and by other writers, in their accounts of battles. They are often mentioned, also, in the Old Testament; Exodus 32:18; Joshua 6:10, Joshua 6:16, Joshua 6:20; Jeremiah 50:15; 1 Samuel 17:20, 1Sa 17:52; 2 Chronicles 13:15; Job 39:25.Like a lion - This comparison is common in the Bible; Jeremiah 51:38; Hosea 11:10; Amos 3:4; compare Numbers 23:24.Like young lions - This