Bible Commentaries

Psalms 103:2 — not all his benefits - Any of his favors. This refers not to those favors in the aggregate, but it is a call to remember them in particular. The word rendered “benefits” - גמול gemûl - means properly an act, work, doing, whether good or evil, Psalms 137:8; and then, “desert,” or what a man deserves “for” his act; “recompence.” It is rendered “deserving” in Judges 9:16; benefit, as here, in 2 Chronicles 32:25; “desert,” Psalms 28:4; “reward,” Psalms 94:2; Isaiah 3:11; Obadiah 1:15; “recompence,” Proverbs

Psalms 104:17 — Where the birds make their nests - Furnishing a home for the birds where they may breed their young. In Psalms 104:12, the birds are introduced as singing among the foliage of trees and shrubs by the water-courses; here they are introduced as having their home in the lofty cedars in places which God had made for them. The word rendered “birds” here is the word

Psalms 105:17 — Joseph’s brethren were so wicked, God made use of these things to accomplish his own benevolent purposes, and to carry out his great designs. So he makes use of the passions of wicked people at all times to execute his plans (compare the notes at Isaiah 10:5-7; see also Psalms 76:10; and Genesis 50:20); and so he will do to the end of time. People are free in their wickedness; but God is equally free in frustrating their schemes, and overruling their designs for the accomplishment of his own purposes.Who

Psalms 110:2 — an appointment connected with the church, and will be “as if” the church had conferred it on thee. The idea is, that the Messiah would receive, as it were, his designation, authority, commission, power from the church. He would spring from it Isaiah 11:1; would act for it; would do what was needful for its good; would wield the power which properly belongs to the church on the earth. Compare the notes at Psalms 2:9.Rule thou in the midst of thine enemies - Set up thy power over them, and reign in

Psalms 119:165 — God’s government is a government of law, and therefore it is loved.And nothing shall offend them - Margin, “They shall have no stumbling-block.” “Hebrew, “And to them no stumbling,” or stumbling-block. See the notes at Matthew 5:29-30; notes at Matthew 18:6; notes at Matthew 16:23; notes at 1 Peter 2:8; notes at James 2:10. The meaning here is, that they would not fall into sin; they would be kept safe; they would be preserved from the power of temptation. The meaning is not, as it would seem to be

Psalms 119:99 — says that he had now reached a point which seemed to him in early life to be wonderful, and to be beyond what he had then hoped ever to attain. He had now reached that point; he had gone beyond it.For thy testimonies are my meditation - Compare Psa 1:2; 2 Timothy 3:15. All this knowledge he had obtained by meditation on the law of God; by the study of divine truth. The effect of that constant study was seen in the knowledge which he now possessed, and which seemed to surprise even himself as compared

Psalms 134:1 — of singers in the temple who devoted the night, or a part of the night, to praise; and it is possible that this service may have been, as it was subsequently in some of the monasteries, continued by succeeding choirs, during the entire night. Thus in 1 Chronicles 9:33, it is said, “And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free, for they were employed in that work day and night.” This class is particularly addressed in this psalm, as if they

Psalms 138:6 — special favor toward them, but merely that he sees them. Their low and obscure condition does not prevent his observing them, and they need have no fear that he will overlook them, or that they will be forgotten. Compare the notes at James 4:6; notes at 1 Peter 5:5.But the proud - Those of lofty rank, and of lofty feelings; the haughty.He knoweth afar off - From afar. Though he is exalted - though he is in heaven - yet he is not so far removed but that he sees them, and knows them altogether. Distance

Psalms 52:3 — his character. His conduct in this was strongly in contrast with that of Ahimelech, who, when arraigned before Saul, declared his belief that David was innocent; his firm conviction that David was true and loyal. “For” that fidelity he lost his life, 1 Samuel 22:14. Doeg was willing to lend countenance to the suspicions of Saul, and practically to represent David as a traitor to the king. The word “Selah” here is doubtless a mere musical pause. See the notes at Psalms 3:2. It determines nothing in

Psalms 57:5 — Be thou exalted, O God, above the heavens - Compare Psalms 8:1. The language here is that of a man who in trouble lifts his thoughts to God; who feels that God reigns; who is assured in his own soul that all things are under his hand; and who is desirous that God should be magnified whatever may become of himself.

Psalms 63:6 — be - when we are about to sleep the long sleep of death, for then the most appropriate thoughts - the thoughts that will best prepare us for that long sleep - will be thoughts of God.And meditate on thee in the night-watches - See the notes at Psalms 1:2. The word watches here refers to the ancient divisions of the night for municipal or military purposes - periods of the night assigned to different persons to keep watch around a camp or city. The most common division of the night was into three parts,

Psalms 68:12 — flee apace - Margin, as in Hebrew, did flee, did flee. This is the Hebrew mode of expressing that which is emphatic or superlative. It is by simply repeating the word. The idea is, that they fled speedily; they fled at once, and in alarm. Psalms 68:12-13 are marked by DeWette as a quotation, and the language is supposed by him to be the substance of the song that was sung by the women as referred to in Psalms 68:11. This supposition is not improbable. The reference is, undoubtedly, to the former

Psalms 81:15 — the Lord, often represented as those who hate him - hatred being always in fact or in form connected with an unwillingness to submit to God. It is hatred of his law; hatred of his government; hatred of his plans; hatred of his character. See Romans 1:30; John 7:7, John 15:18, John 15:23-25. Compare Exodus 20:5.Should have submitted themselves unto him - Margin, yielded retained obedience. Hebrew, lied. See the phrase explained in the notes at Psalms 18:44. The meaning is, that they would have been

Psalms 89:8 — O Lord God of hosts - See the notes at Isaiah 1:9; Psalms 24:10. God, commanding the armies of heaven; leading forth the stars; controlling all forces - all powers.Who is a strong Lord like unto thee? - The original word here rendered “Lord” is יה Yâhh, or Jah. This is one of the few places where

Psalms 96:13 — Before the Lord - This is altered from 1 Chronicles 16:0. The language there is simply, “Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth.” The meaning here is, that all these things have occasion to praise the Lord whenever he appears;

Isaiah 1:23 — where justice could not be secured between man and man, and where the wicked could oppress the poor, the widow, and the orphan, as much as they pleased, because they knew they could bribe the judge.They judge not - They do not render justice to; Isaiah 1:17. The Chaldee has well expressed the sense of a part of this verse: ‘They say, each one to his neighbor, Favour me in my judgment, or do me good in it, and I will recompense you in your cause.’The cause of the widow come unto them - Or, rather, come

Isaiah 10:6 — I will send him - Implying that he was entirely in the hand of God, and subject to his direction; and showing that God has control over kings and conqueror’s; Proverbs 21:1.Against an hypocritical nation - Whether the prophet here refers to Ephraim, or to Judah, or to the Jewish people in general, has been an object of inquiry among interpreters. As the designs of Sennacherib were mainly against Judah. it is probable

Isaiah 15:7 — was the small stream which flows into the southern extremity of the Dead Sea, and which forms the boundary of Arabia Petrea of the province of Jebal. They withdrew toward the south, where toward Petra or Sela they had their property in herds Isaiah 16:1, for probably the invader came from the north, and drove them in this direction. Lowth, and most commentators, suppose that ‘they’ in this verse refers to the enemies of Moab, and that it means that they would carry away the property of Moab to some

Isaiah 17:2 — supposes that one part of Damascus is meant by this, as Damascus was divided by the river in the same manner that Babylon was. There were several cities of the name of “Aroer.” One was on the river Arnon in the land of Moab Deuteronomy 2:36; Deuteronomy 3:12; Joshua 12:3. Burckhardt found this city under the name of Aroer. There was another city of this name further north, over against Rabbath-Ammon Joshua 13:25. There was a third city of this name in the tribe of Judah 1 Samuel 30:28. Of the city of Araayr

Isaiah 23:7 — Sidon, Tyre, a splendid and most ancient city, is to be compared in greatness, beauty, and antiquity, with Sidon.’ Curtius (Hist. Alex. iv. 4) says, ‘The city was taken, distinguished both by its antiquity, and its great variety of fortune.’ Arrian (ii. 16) says, that ‘the Temple of Hercules at Tyre was the most ancient of those which the memory of people have preserved.’ And Herodotus (ii. 44) says, that in a conversation which he had with the priest of that temple, he informed him that it had then