Bible Commentaries

Psalms 104:19 — He appointed the moon for seasons - Genesis 1:14-18. That is, The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions, or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the

Psalms 118:22 — The stone which the builders refused - See the notes at Matthew 21:42-43. Compare Mark 12:10-11; Acts 4:11; 1 Peter 2:7. This is an allusion to a building, as if a stone should be cast away by workmen as unfit to be worked into the edifice. The figure would then be applicable to anyone who, for any purpose, was rejected.

Psalms 146:9 — sympathy for him; with the feeling that he is forsaken; with no one on whom he can call for sympathy in distress - may find in God one who will regard his condition; who will sympathize with him; who is able to protect and befriend him. Compare Exodus 12:49; Exodus 22:21; Exodus 23:9; Leviticus 19:33; Deuteronomy 1:16; Deuteronomy 10:18-19; Isaiah 56:3, Isaiah 56:6.He relieveth the fatherless and widow - He is their friend. This is the tenth reason why those who put their trust in the Lord are happy.

Psalms 22:29 — general meaning of this verse is, that “all classes of persons” will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:(1) the rich and prosperous;(2) they who bow down to the dust, or the crushed and the oppressed;(3) those who are approaching the grave, and have no power to keep themselves alive.The first class comprises those who are mentioned here as being fat. This

Psalms 34:5 — to God. The burden is removed from the heart, and the countenance becomes radiant with hope and joy. The margin here, however, is, “They flowed unto him.” The Hebrew word, נהר nâhar, means sometimes “to flow, to flow together,” Isaiah 2:2; Jeremiah 31:12; Jeremiah 51:44; but it also means “to shine, to be bright;” and thence, “to be cheered, to rejoice,” Isaiah 60:5. This is probably the idea here, for this interpretation is better suited to the connection in which the word occurs.And their faces

Psalms 37:7 — Rest in the Lord - Margin, “Be silent to the Lord.” The Hebrew word means to be mute, silent, still: Job 29:21; Leviticus 10:3; Lamentations 3:28. Hence, to be silent to anyone; that is, to listen to him in silence; and the idea in the phrase here, ““be silent to Jehovah,”” is that of waiting in silent patience or confidence for his interposition; or, in other

Psalms 40:2 — He brought me up also out of an horrible pit - Margin: “A pit of noise.” The word used here means a pit; a cistern; a prison; a dungeon; a grave. This last signification of the word is found in Psalms 28:1; Psalms 30:4; Psalms 88:4; Isaiah 38:18; Isaiah 14:19. It may refer to any calamity - or to trouble, like being in a pit - or it may refer to the grave. The word rendered “horrible” - שׁאון shâ'ôn - means properly “noise, uproar, tumult,” as of waters;

Psalms 44:26 — Arise for our help - Margin, as in Hebrew, “a help for us.” That is, Deliver us from our present calamities and troubles.And redeem us - Save us; deliver us. See Psalms 25:22, note; Psalms 31:5, note; Isaiah 1:27, note; Isaiah 52:3, note.For thy mercies’ sake - On account of thy mercies. That is, in order that thy mercy may be manifested; or that thy character, as a God of mercy, may be made known. It was not primarily or mainly on their

Psalms 46:2 — Therefore will not we fear - Our confidence in God shall be unshaken and abiding. Having Him for our refuge and strength Psalms 46:1, we can have nothing to fear. Compare Psalms 56:3.Though the earth be removed - literally, “in the changing of the earth;” that is, though the earth should be changed. This may either mean, Though the earth should change its place or its very structure

Psalms 48:7 — Thou breakest the ships of Tarshish - On the ships of Tarshish, see the notes on Isaiah 2:16. The allusion to these ships here may have been to illustrate the power of God; the ease with which he destroys that which man has made. The ships so strong - the ships made to navigate distant seas, and to encounter waves and storms - are broken to

Psalms 50:14 — were to carry out the true design of them by lives corresponding with the idea intended by such sacrifices - lives full of penitence, gratitude, love, obedience, submission, devotion. This only could be acceptable worship. Compare the notes at Isaiah 1:11-17. See also Psalms 76:11; Ecclesiastes 5:5.

Psalms 61:2 — accustomed to live; or, in other words, he was in exile or in banishment. The language agrees well with the supposition that the psalm was composed when David was driven from his home and his throne by Absalom, and was in exile beyond the Jordan, 2 Samuel 17:22. Compare Psalms 42:1-11.When my heart is overwhelmed - The word used here - עטף ‛âṭaph - means properly to cover, as with a garment, Psalms 73:6; then, with grain - as a field, Ps. 65:14; then, with darkness or calamity, Psalms 102:0 title; Isaiah

Psalms 69:27 — on themselves severer punishment. So Rosenmuller renders it, “Suffer them to accumulate sins by rushing from one sin to another, until their crimes are matured, and their destined punishment comes upon them.” An idea similar to this occurs in Romans 1:28, where God is represented as having “given the pagan over to a reprobate mind, to do those things which are not convenient” fit, or proper - “because they did not like to retain him in their knowledge.” Perhaps this is the most natural interpretation

Psalms 74:20 — Have respect unto the covenant - The covenant which thou hast made with thy people, promising, on thy part, to protect them, and to be their God. Compare Deuteronomy 4:13; Deuteronomy 5:2; Deuteronomy 26:18-19. The prayer here is, that God would remember, in the day of national calamity, the solemn promise implied in that covenant, and that he would interpose to save his people. Compare Genesis 9:15; Leviticus 26:42;

Psalms 77:13 — Luther renders this, “O God, thy way is holy.” Prof. Alexander, “O God, in holiness is thy way.” DeWette, “O God, holy is thy way.” The word rendered “sanctuary” - קדשׁ qôdesh - means properly “holiness.” It is not the same word which in Psalms 73:17 is rendered “sanctuary” - מקדשׁ miqdâsh. The word here employed, however, may mean a holy place, a sanctuary, as the tabernacle Exodus 28:43; Exodus 29:30, or the temple 1 Kings 8:8; 2 Chronicles 29:7. In this passage the word is ambiguous. It means

Psalms 77:3 — the soul becomes sad and troubled to an extent bordering on murmuring, complaint, and rebellion; and may also serve to illustrate(b) what often happens in the mind of a sinner - that he delights to dwell on these things in the divine administration:(1) as most in accordance with what he desires to think about God, or with the views which he wishes to cherish of him; and(2) as justifying himself in his rebellion against God, and his refusal to submit to him - for if God is unjust, partial, and severe,

Psalms 90:4 — course, relieved at intervals, and the night came to be divided, in accordance with this arrangement, into parts corresponding with these changes. Among the ancient Hebrews there were only three night-watches; the first, mentioned in Lamentations 2:19; the middle, mentioned in Judges 7:19; and the third, mentioned in Exodus 14:24; 1 Samuel 11:11. In later times - the times referred to in the New Testament - there were four such watches, after the manner of the Romans, Mark 13:35. The idea here is

Psalms 95:7 — because he has manifested himself as ours.And we are the people of his pasture - whom he has recognized as his flock; to whom he sustains the relation of shepherd; who feeds and protects us as the shepherd does his flock. See the notes at Psalms 79:13; compare Psalms 23:1-3.And the sheep of his hand - The flock that is guided and fed by his hand.To day if ye will hear his voice - His voice calling you; commanding you; inviting you; encouraging you. See this passage explained in the notes at Hebrews

Psalms 97:1 — The Lord reigneth - See the notes at Psalms 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under

Psalms 99:4 — The king’s strength - The word king here undoubtedly refers to God as a king, Psalms 99:1. The word rendered “strength,” means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint, τιμή timē - “honor.” So in the Latin Vulgate - ”honor.”