Bible Commentaries

Isaiah 12:3 — which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion, as the babbling, fountain or well refreshes the weary and fainting pilgrim (compare John 4:14).It is thus applied to God as an overflowing fountain, suited to supply the needs of all his creatures Jeremiah 2:13; Jeremiah 17:13; Psalms 36:9; Proverbs 14:27; and to his plan of salvation - the sources of comfort which he has opened in the scheme

Isaiah 16:5 — protection and aid to the Moabites, if they now receive the fugitives of Israel.In the tabernacle of David - In the dwelling place; the palace of David; for so the word “tabernacle, or tent” (אהל 'ôhel) seems to be used here. It means “temple” in Ezekiel 41:1. It denotes a habitation, or dwelling place, in general, in Proverbs 14:11; Psalms 52:7; Psalms 91:10. The palace, court, or “citadel” of David, was on mount Zion; and the sense here is, that the king to whom Israel refers would be a worthy successor

Isaiah 22:5 — For it is a day of trouble and of treading down - When our enemies trample on everything sacred and dear to us, and endanger all our best interests (see Psalms 44:6; Luke 21:24).And of perplexity - In which we know not what to do. We are embarrassed, and know not where to look for relief.By the Lord God of hosts - That is, he is the efficient cause of all this. It has come upon us under his providence, and by his direction

Isaiah 28:9 — contempt for the manner in which God instructed them by the prophets, and a disregard for his communications as if they were suited to children and not to adults. That “scoffing” was the principal sin aimed at in these verses, is apparent from Isaiah 28:14. Vitringa supposes that these words Isaiah 28:9-10 are designed to describe the manner of teaching by the priests and the prophets as being puerile and silly, and adapted to children. Michaelis supposes that the prophet means to signify that it would

Isaiah 36:2 — And the king of Assyria sent Rabshakeh - In 2 Kings 18:17, it is said that he sent Tartan, and Rabsaris, and Rabshakeh. In regard to Tartan, see the note at Isaiah 20:1. It is probable that Rabshakeh only is mentioned in Isaiah because the expedition may have been mainly under his direction, or more probably

Isaiah 4:5 — the pillar of cloud stood “over” the tabernacle in the wilderness, as a symbol of the divine favor and presence. So his protection should be “on” or “over” the houses of all his people; compare Psalms 92:4-6.Of mount Zion - compare the note at Isaiah 1:8.And upon her assemblies - Their convocations; their sacred assemblies, such as were called together on the Sabbath; Leviticus 23:2; Numbers 28:18. It refers here to their “future” assemblies, and, therefore, includes the Christian church assembled

Isaiah 41:23 — foes; accomplish something - anything, good or bad, that shall prove that you have power. This is said in opposition to the character which is usually given to idols in the Scriptures - that they were dumb, deaf, dead, inactive, powerless (see Psalms 95:1-11) The command here to ‘do evil,’ means to punish their enemies, or to inflict vengeance on their foes; and the idea is, that they had no power to do anything; either to do good to their worshippers, or harm to their enemies; and that thus they showed

Isaiah 43:2 — order that they might be comforted in view of the calamities which they were then suffering in Babylon. Fire and water are often used in the Scriptures to denote calamity - the latter because it overwhelms; the former because it consumes; see Psalms 69:1 - ‘The waters are come into my soul;’ also Psalms 73:10; Psalms 124:4-5; Psalms 66:12 - ‘We went through fire and through water.’I will be with thee - (Compare the note at Isaiah 41:10).And through the rivers - Also expressive of calamity and danger

Isaiah 44:25 — miracles, or as demonstrations that they were under a divine influence. See the word more fully explained in the notes at Isaiah 7:2.The liars - Deceivers, boasters - meaning conjurers, or false prophets (compare Jeremiah 50:36; see also the note at Isaiah 16:6).And maketh diviners mad - That is, makes them foolish, or deprives them of wisdom. They pretend to foretell future events, but the event does not correspond with the prediction. God orders it otherwise, and thus they are shown to be foolish, or

Isaiah 46:3 — ignoble bondage, but Yahweh was himself able to carry his people, and to sustain them.Which are borne by me - Like an indulgent father, or a tender nurse, he had carried them from the very infancy of their nation. The same image occurs in Deuteronomy 1:31 : ‘And in the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into thins place.’ A similar figure occurs in Exodus 19:4 : ‘Ye have seen, how I bare you on

Isaiah 5:8 — which the Jews had been guilty. The first is “avarice.”That join house to house - That seek to possess many houses; or perhaps that seek to live in large and magnificent palaces. A similar denunciation of this sin is recorded in Micah 2:2; Nehemiah 5:1-8. This, together with what follows, was contrary to the law of Moses. He provided that when the children of Israel should enter the land of Canaan, the land should be equitably divided; and in order to prevent avarice, he ordained the “jubilee,” occurring

Isaiah 55:13 — Instead of the thorn - (Compare the notes at Isaiah 11:6-8; Isaiah 35:1-2; Isaiah 41:19; Isaiah 42:20). The word rendered ‘thorn’ (נעצוּץ na‛ătsûts) occurs only here and in Isaiah 7:19. It evidently means a thorn, hedge, or thorny-bush.Shall come up the fir tree - (ברושׁ berôsh; see the notes at Isaiah

Isaiah 59:18 — particle כעל ke‛al occurs as a preposition in Isaiah 63:7, in the sense of ‘as according to,’ or ‘according to,’ and is similar in its form to the word מעל mē‛al, which often occurs in the sense of from above, or from upon Genesis 24:64; Genesis 40:19; Isaiah 34:16; Jeremiah 36:11; Amos 7:11. The sense of the verse before us is, that God would inflict just punishment on his enemies. It is a general sentiment, applicable alike to the deliverance from Babylon and the redemption of his church and people

Isaiah 65:8 — still a portion should be left. This is in accordance with the doctrine everywhere occurring in Isaiah and elsewhere in the Scriptures, that the whole Jewish nation should not be cut off, but that a remnant should be preserved (see the notes at Isaiah 6:13; compare Isaiah 1:9; Isaiah 7:3; Isaiah 10:21; Isaiah 11:11-16).For a blessing - That which is regarded as a blessing; that is wine (compare Judges 9:13).So will I do - The whole nation shall not be cut off, but a remnant shall be kept and saved.

Isaiah 7:20 — different form. The meaning is, that “God” would bring upon them this punishment, but that he would make use of the Assyrian as an “instrument” by which to do it.Shave - The act of shaving off the hair denotes punishment or disgrace; compare 2 Samuel 10:4 : ‘Hanun took David’s servants, and shaved off one half of their beards;’ 1 Chronicles 19:4.With a razor - Using them as an instrument. God here claims the power of directing them, and regards them as employed by him; see Isaiah 10:5-7.That is hired

Jeremiah 9:2-9 — - Or, slandereth.Jeremiah 9:6A continuation of the warning given in Jeremiah 9:4. “Trust no one: for thou dwellest surrounded by deceit on every side.” Their rejection of God is the result of their want of honesty in their dealings with one another 1 John 4:20.Jeremiah 9:7I will melt them, and try them - The punishment is corrective rather than retributive. The terms used are those of the refiner of metals, the first being the smelting to separate the pure metal from the ore; the second the testing

Ezekiel 34:20-31 — kingdoms of Israel and Judah having been done away.My servant David - David was a fit type of the True King because he was a true and faithful servant of Yahweh. That which David was partially and imperfectly, Christ is in full perfection (compare Matthew 12:18; John 5:30; Hebrews 10:7.)Ezekiel 34:26The blessings here foretold are especially those of the old covenant. The wilderness (or, pasture-country) and the woods, the places most exposed to beasts and birds of prey, become places of security. Under

Daniel 1:6 — appear that they are mentioned here particularly on account of any distinction of birth or rank, for though they were among the noble and promising youth of the land, yet it is clear that others of the same rank and promise also were selected, Daniel 1:3. The phrase “the children of Judah” is only another term to denote that they were Hebrews. They belonged to the tribe, or the kingdom of Judah.Daniel - This name (דניאל dânı̂yê'l) means properly “judge of God;” that is, one who acts as judge in

Daniel 2:27 — the question whether a forgotten dream could be recalled, and to the actual “signification” of a dream so remarkable as this, the whole matter was beyond the ability of man.The wise men, the astrologers ... - On these words, see the notes at Daniel 1:20. All these words occur in that verse, except גזרין gâzerı̂yn - rendered “soothsayers.” This is derived from גזר gezar - “to cut, to cut off;” and then “to decide, to determine;” and it is thus applied to those who decide or determine the fates or

Daniel 4:4 — epi tou thronou mou - literally, “abundant upon my throne;” that is, he was tranquil, calm, prosperous on his throne. The Chaldee word (רענן ra‛ănan) means, properly, “green;” as, for example, of leaves or foliage. Compare the Hebrew word in Jeremiah 17:8; “He shall be as a tree planted by the waters - her leaf shall be green.” Deuteronomy 12:2, “under every green tree,” 2 Kings 16:4. A green and flourishing tree becomes thus the emblem of prosperity. See Psalms 1:3; Psalms 37:35; Psalms 92:12-14.