Bible Commentaries

Psalms 119:176 — I have gone astray like a lost sheep - A sheep that has wandered away from its fold, and is without a protector. Compare Isaiah 53:6; Matthew 10:6; Matthew 15:24; Matthew 18:12; Luke 15:6; 1 Peter 2:25. I am a wanderer. I have lost the path to true happiness. I have strayed away from my God. I see this; I confess it; I desire to return. It is remarkable that this is almost the only confession

Isaiah 30:32 — devastation and desolation, there would be the sound of rejoicing with instruments of music when he should be overthrown.The grounded staff - The word ‘staff’ here, or “rod,” seems to refer to that by which the Assyrian smote the nations Isaiah 30:31; or rather perhaps the Assyrian king himself as a rod of correction in the hand of Yahweh (see Isaiah 10:5). The word rendered ‘grounded’ (מוסדה mûsâdâh) has given great perplexity to commentators. Lowth supposes it should be מוסרח (“correction”),

Isaiah 31:9 — therefore, which he would defend. The meaning is, that they would be as certainly destroyed as the God whose altar was in Jerusalem was a God of truth, and would defend the place where he was worshipped.And his furnace ... - (see the note at Isaiah 29:1). Where his altar continually burns. The word rendered ‘furnace’ (תנור tannûr) means properly a baking oven Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35. This was either a large conical pot which was heated, in which the cakes were baked

Isaiah 4:6 — tropical sun, nothing could be more grateful than the cool shadow of a rock. Such figures are, therefore, common in oriental writings, to denote protection and agreeable shelter from calamities; see the note at Isaiah 32:2. The idea in these verses is: (1) That God will be a defender of his people. (2) That he will protect their families, and that his blessing will be upon their dwelling-places; compare the note at Isaiah 59:21. (3) They may expect his blessing on their religious assemblies. (4) God,

Isaiah 5:26 — And he will lift up an ensign ... - The idea here is, that the nations of the earth are under his control, and that he can call whom he pleases to execute his purposes. This power over the nations he often claims; compare Isaiah 44:28; Isaiah 45:1-7; Isaiah 10:5-7; Isaiah 9:11; Isaiah 8:18. An “ensign” is the “standard,” or “flag” used in an army. The elevation of the standard was a signal for assembling for war. God represents himself here as simply raising the standard, expecting that the nations

Isaiah 51:6 — that the heavens would disappear, as smoke is dissipated and disappears in the air. The idea of the vanishing, or the disappearing of the heavens and the earth, is one that often occurs in the Scriptures (see the notes at Isaiah 34:4; compare Psalms 102:26; Hebrews 1:11-12; 2 Peter 3:10-12).The earth shall wax old ... - Shall decay, and be destroyed (see Psalms 102:26).And they that dwell therein shall die in like manner - Lowth renders this, ‘Like the vilest insect.’ Noyes, ‘Like flies.’ The Vulgate,

Isaiah 51:9 — pieces, or destroyed it. It was that arm which wielded the sword of justice and of vengeance by which Rahab was cut in pieces. The word ‘Rahab’ here means Egypt. On the meaning of the word, see the notes at Isaiah 30:7; compare Psalms 88:8; Psalms 89:10.And wounded the dragon - The word rendered here “dragon” (תנין tannı̂yn) means properly any great fish or sea monster; a serpent, a dragon (see the notes at Isaiah 27:1), or a crocodile. Here it means, probably, the crocodile, as emblematic of Egypt,

Isaiah 60:22 — a proper season when this was to be accomplished. There were important preparations to be made before it could be done. The nations, under the divine arrangement, were to be put into a proper position to receive the Messiah. He was not to come until:1. The experiment had been fairly made to show how weak and feeble man was without a rerelation - to show that philosophy, and learning, and the policy of statesmen, could do nothing effectual for the salvation of men.2. He was not to come until the world

Isaiah 61:10 — thanksgiving and praise. The phrase, ‘I will rejoice in the Lord,’ means that the joy would arise from the view of the faithfulness and perfections of Yahweh manifested in the redemption of his people. See similar expressions of joy in the song of Mary Luke 1:46-47.For he hath clothed me with the garments of salvation - That is, Jerusalem or the church.He hath covered me with the robe of righteousness - The word rendered ‘robe’ here means mantle, or a large and loose garment thrown over the other parts of

Jeremiah 31:27-34 — united in one prosperous nation, will rest upon the consciousness that their chastisement has been the result of sins which they have themselves committed, and that God’s covenant depends not upon external sanctions, but upon a renewed heart.Jeremiah 31:27So rapid shall be the increase that it shall seem as if children and young cattle sprang up out of the ground.Jeremiah 31:29, Jeremiah 31:30A sour grape - Better, sour grapes. The idea that Jeremiah and Ezekiel (marginal reference) modified the terms

Daniel 10:4 — Daniel 8:2), and he may have been now among some of his people who resided near the Tigris. Possibly he may at that time have ceased to reside at the court in Babylon, and have taken up his residence in some place on the Tigris. See the notes at Daniel 10:1.

Daniel 3:12 — It is possible, however, that Daniel was absent on the occasion of the dedication of the image. It should be remembered that perhaps some eighteen years had elapsed since the transaction referred to in Daniel 2:0 occurred (see the notes at Daniel 3:1), and Daniel may have been employed in some remote part of the empire on public business. Compare Introduction to the chapter, Section I. VIII.These men, O king, have not regarded thee - Margin, “set no regard upon.” Literally, “they have not placed

Hosea 13:13 — the world, amid the awful signs, the fore-runners of the Day of Judgment, people will be able to reassure themselves, and say, “Peace and safety; then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape” 1 Thessalonians 5:3.The prophet first compares Israel to the mother, in regard to the sufferings which are a picture of the sudden overwhelming visitations of God; then to the child, on whose staying or not staying in the womb, the welfare of both depends.He

Hosea 7:11 — refinement or subtlety or explaining it away; in which way it is said, “The Lord preserveth the simple;” or, on the other hand, one who lets himself easily be led to evil, as the pagan said of youth, that they were “like wax to be bent to evil” Psalms 116:6. In this way, it is said, “How long, ye simple one, will ye love simplicity?” Proverbs 1:22. Our Lord uses this likeness of the dove, for good, “be wise as serpents, simple, or harmless as doves” Matthew 10:16. Hosea speaks of simplicity without

Amos 5:2 — tenderly guarded; they, when pure, are most lovely; they, when corrupted, are most debased.Hence , “God says on the one hand, “I remember thee, the love of thine espousals” Jeremiah 2:2; on the other, “Hear, thou harlot, the word of the Lord” Ezekiel 16:35. When He claims her faithfulness He calls her, betrothed.” Again , “when He willeth to signify that a city or nation has been as tenderly loved and anxiously guarded, whether by Himsclf or by others, He calleth it “virgin,” or when lie would indicate

Jonah 2:8 — detain, vanishing like air into air.And what do they who so “observe” them? All alike “forsake their own mercy;” i. e., God, “Whose property is, always to have mercy,” and who would be mercy to them, if they would. So David calls God, “my mercy.” Psalms 144:2. Abraham’s servant and Naomi praise God, that He “hath not forsaken His mercy” Genesis 24:27; Ruth 2:20. Jonah does not, in this, exclude himself. His own idol had been his false love for his country, that he would not have his people go into captivity,

Micah 6:9 — their offending. “Crieth,” aloud, earnestly, intently, so that all might hear. So God says, “Doth not wisdom cry? and understanding pat forth her voice? She crieth at the gates, - unto you, O men, I cry, and my voice is to the sons of men” Proverbs 8:1, Proverbs 8:3-4; and Isaiah prophesied of John the Immerser, “the voice of one crying in the wilderness” Isaiah 40:3; Matthew 3:3; and our Lord saith, “He that heareth you, heareth Me. And the man of wisdom shall see Thy Name” Luke 10:16. The voice

Micah 7:1 — forth wild grapes; Micah, that there are but gleanings, few and poor.It is as though Satan pressed the vineyard of the Lord, and made the most his prey, and few were left to those who glean for Christ; “the foxes have eaten the grapes” Song of Solomon 2:15. Some few remain too high out of their reach, or hidden behind the leaves, or, it may be , falling in the time of gathering, fouled, sullied, marred and stained, yet left.” So in the gleaning there may be three sorts of souls; “two or three in the

Micah 7:9 — I will bear the indignation of the Lord, because I have sinned against Him - This is the temper of all penitents, when stricken by God, or under chastisement from Him. “It is the Lord, let Him, do what seemeth Him good” 1 Samuel 3:18. “So let him curse, because the Lord hath said unto him, curse David. Who shall then say, Wherefore hast thou done so?” 2 Samuel 16:10. “He putteth his mouth in the dust; if so be there may be hope” Lamentations 3:29. The penitent owns the

Nahum 2:2 — oppressed. The restoration of God’s favor to His Church is the season of His punishment of their enemies; as, again, His displeasure against her enemies is a token of His favor to her. When Herod was smitten by God, “the word of God grew and multiplied” Acts 12:24. A long captivity was still before Judah, yet the destruction of the Assyrian was the earnest that every “oppressing city should cease” Isaiah 33:1.The excellency of Jacob - The word, “excellency,” is used in a good or bad sense; bad, if man takes