THE LORD IS

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1.) The Lord is the Righteous One.

Exo 9:27, “Then Pharaoh sent for Moses and Aaron, and said to them, “I have sinned this time; the LORD is the Righteous One, and I and my people are the wicked ones.”

This is the confession of Pharaoh, the king of Egypt, that he and his people are the wicked ones. There are not many leaders who would confess like Pharaoh.

The Lord in Hebrew is Yᵊhōvâ which means the Self-Existent or Eternal; the Lord; God; the proper Name of the God of Israel; the One bringing into Being; Life Giver; Creator; the Absolute and Unchangeable One; I AM WHO I AM; — which occurs 6,521 times in the Old Testament. Whatever was wrong with the Pharaoh, his concept of the Lord is correct.

Let us see the Righteous in Hebrew is ṣadîq which means just; lawful; right; acting in accord with divine or moral law; — which occurs 206 times in the Old Testament. Pharaoh confessed that the Lord is the Righteous One, he and his people are the wicked ones.

The Lord is not so much about the existence of God, it explains the nature and attribute of God.

2.) The Lord is righteous.

2Ch 12:6, “So the princes of Israel and the king

humbled themselves and said, “The LORD is righteous.”

In front of the Righteous Lord, even princes and the king have to humble themselves.

The Lord is righteous.

Psa 11:7, “For the LORD is righteous, He loves righteousness; the upright will see His face.”

The Lord is righteous because He loves righteousness. Only the upright will see His face.

The Lord is righteous.

Psa 129:4, “The LORD is righteous;

He has cut up the ropes of the wicked.”

Pulpit Commentary

Verse 4. – The Lord is righteous. Still, God is just. He allowed these sufferings to be inflicted on us because we deserved them; and he interposed on our behalf when we had been sufficiently punished, and cut asunder the cords of the wicked. Cut, i.e., the cords wherewith they had bound us. The “retrospect” here ends, and in the next verse the “anticipation” begins. Psalm 129:4.”

Lam 1:18, “The LORD is righteous,

for I have rebelled against His command;

Hear now, all peoples, and see my pain;

my virgins and my young men have gone

into captivity.”

Benson Commentary

Lamentations 1:18-19. The Lord is righteous, for I have rebelled, &c. — He does me no wrong in dealing thus with me, nor can I charge him with any injustice. Observe, reader, whatever the troubles are which God is pleased to inflict upon us, we must own that in them he is righteous: we neither know him nor ourselves, if we do not acknowledge this. Jerusalem owns the equity of God’s actions by confessing the iniquity of her own. Hear, I pray you, all people — See note on Lamentations 1:12. My virgins and my young men are gone into captivity — Thus it is said, 2 Chronicles 36:17, that the Chaldeans had “no compassion upon young men or maidens.” I called for my lovers, but they deceived me — They proved like the brooks in summer to the thirsty traveller, Job 6:15. The Egyptians and her other allies are intended, who made court to her in her prosperity, and promised her assistance, but in the day of her adversity and necessity were alienated from her, and cast her off. Thus we are commonly deceived and disappointed in those creatures that we set our hearts upon, and put our trust in. Happy they that have made God their friend, and keep themselves in his love, for he will not deceive them! My priests and mine elders gave up the ghost in the city — The famine hath consumed the most honourable as well as the meaner people. While they sought their meat to relieve their souls — While they went about seeking for bread to keep them alive. The LXX. add, και ουχ ευρον, and found none, with whom the Syriac agrees. But no such words appear in the Hebrew copies, although the thing is implied, for they would not have died if they had found what they sought.”

3.) The Lord is righteous in all His ways.

Psa 145:17, “The LORD is righteous in all His ways,

and kind in all His works.”

Benson Commentary

Psalm 145:17. The Lord is righteous in all his ways — And not unrighteous in any of them; and holy in all his works — Always acting like himself, with perfect rectitude and purity. In all his acts of government he is just, injurious to none, but administering justice to all: his ways are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably righteous and holy, and we are in duty bound to acknowledge it. But the word חסיד, here rendered holy, generally signifies merciful, and, it seems, ought to have been so translated here. There is a mixture of mercy in the most severe and terrible works and dispensations of God toward men in this life, judgment without mercy being reserved for the next life, James 2:13; Revelation 14:10.”

4.) The Lord Is a Warrior.

Exo 15:3, “The LORD is a warrior;

The LORD is His name.”

Pulpit Commentary

Verse 3. – a man of war. A strong anthropomorphism, but one that could scarcely be misunderstood – “a man of war,” meaning commonly “a warrior,” or “one mighty in battle” (Psalm 24:8). God’s might had just been proved, in that he alone had discomfited and destroyed the most potent armed force in the whole world. The Lord is his name. Jehovah – the alone-existing One “truly describes him,” before whom all other existence fades and falls into nothingness. On the full meaning of the name, see the comment on Exodus 3:14. Exodus 15:3.”

5.) The LORD is greater than all the gods.

Exo 18:11, “Now I know that the LORD is greater than

all the gods; indeed, it was proven when they acted

insolently against the people.”

All the gods of false religion are false gods. You must know that the Lord is greater than all the gods. It does not mean other gods are true gods. There is no other god. To act insolently in Hebrew is zûḏ which means to deal presumptuously; to deal arrogantly; to sin knowingly; to do impudently; — which occurs 10 times in the Old Testament.

6.) The LORD is slow to anger and abundant in mercy.

Num 14:18, “The LORD is slow to anger and abundant in mercy, forgiving wrongdoing and violation of His Law; but He will by no means leave the guilty unpunished, inflicting the punishment of the fathers on the childrento the third and the fourth generations.”

Gill’s Exposition of the Entire Bible

The Lord is longsuffering,…. Towards all men, and especially towards his own people:

and of great mercy, being abundant in goodness, and keeping mercy for thousands:

forgiving iniquity and transgression, all sorts of sin:

and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation; which may seem to make against the plea of Moses for mercy and forgiveness; but the reason of these words being expressed seems to be, because they go along with the others in the passage referred to, and are no contradiction to the forgiving mercy of God in a way of justice; nor did Moses request to have the guilty cleared from punishment altogether, but that God would show mercy, at least to such a degree as not to cut off the whole nation, and leave no posterity to inherit the land; which is supposed in visiting the sin of the fathers to the third or fourth generation.”

7.) The LORD is our God, the LORD is One!

Deu 6:4, “Hear, Israel! The LORD is our God, the LORD is one!”

Cambridge Bible for Schools and Colleges

4. Hear, O Israel] So Deuteronomy 9:1; Deuteronomy 20:3, and similarly Deuteronomy 4:1, Deuteronomy 6:3; and nowhere else in the Hexateuch. The Sg. is to be explained as in Deuteronomy 5:1; but the continuance of the Sg. through the rest of this section is (especially if it is to follow immediately on Deuteronomy 6:1, see above) analogous to the appearance of the Sg. of the Decalogue in a Pl. context. There, as here, Moses uses the Pl. address for his own words, but quotes what God gave him at Ḥoreb in the Sg.
the Lord our God is one Lord] As the R. V. marg. shows, this is one of four possible translations of the elliptic Hebrew: Jehovah our-God, Jehovah One. The other three are: Jehovah our God, Jehovah is One; Jehovah is our God, Jehovah is One; Jehovah is our God, Jehovah alone. But the four are resolvable into these two: First, Jehovah our God is One, an expression of His unity, appropriate at a time when we know from Jeremiah that by the multiplication of His shrines the people of Judah conceived Him, as Baal or Ashtoreth was conceived, not as One, but as many deities with different characteristics and powers over different localities, cp. Jeremiah 2:28. Second, Jehovah is our God alone: i.e. Israel’s only God, cp. Zechariah 14:9; Song of Solomon 6:9; 1 Chronicles 29:1. These passages are all post-exilic, and in the first two one may mean unique, but that here it means only (for Israel) is probable from the following verse. Some interpreters take the verse as ‘a great declaration of monotheism’ (so Driver). But had that been the intention of the writer the clause would have run ‘Jehovah is the God, Jehovah alone.’ The use of the term our-God shows that the meaning simply is Jehovah is Israel’s only God. Nothing is said as to the existence or non-existence of other gods, and the verse is therefore on an equality with Deuteronomy 5:7, the First Commandment, and with Deuteronomy 7:9, which implies no more than that Jehovah is a or the God indeed; cp. the curious Deuteronomy 4:19 b which seeks to reconcile His sovereignty with the fact that other gods are worshipped by other nations. Only in Deuteronomy 4:35; Deuteronomy 4:39 does an explicit declaration of monotheism appear in Deut.; it is to be remembered, however, that on other grounds the post-exilic date of these verses is possible1[126]. At the same time the phrase used here lends itself readily to the expression of an absolute monotheism, which later ages of a wider faith read into it. It is interesting to compare with our verse St Paul’s statement 1 Corinthians 8:4-6; we know that no idol is anything in the world and that there is no God but one; for though there be that are called gods …; as there be gods many and lords many, yet to us there is One God, the Father, of whom are all things. Note even here yet to us!
[126] This is not meant to imply that some in Israel had not thrown off belief in the reality of other gods before the Exile. Jeremiah certainly had: e.g. Deuteronomy 2:11.
4–9. The Essential Creed and Duty of Israel, with enforcement of them. Known from its initial word as The Shĕma‘ (= Hear), this section (along with Deuteronomy 11:13-21 and Numbers 15:37-41) ‘has been for many ages the first bit of the Bible which Jewish children have learned to say and to read, just as it has for many ages formed the confession of faith among all members of the brotherhood of Judaism’ (C. G. Montefiore, The Bible for Home Reading, Pt i. 127). The later law required its recital by a Jew twice daily; for particulars see Schürer, Gesrh. des jüd. Volkes, § 27 and Appendix (3rd Germ. ed. ii. 459 f.; E.T. Div. ii. Vol. ii. pp. 77, 84). The LXX inserts before it a longish title1[125], which shows how late this editorial practice of inserting titles to important sections of Deut. continued, and explains some similar headings in the Heb. text.
[125] ‘And these are the statutes and the judgements which the Lord commanded to the children of Israel, when they were coming out of the land of Egypt.”

8.) The hand of the Lord is mighty.

Jos 4:24, “so that all the peoples of the earth may know that the hand of the LORD is mighty, so that you may fear the LORD your God forever.”

Not only the hand of the Lord is mighty, there is nothing impossible with God. The power of God has no limits.

Pulpit Commentary

Verse 24. – The hand of the Lord, that it is mighty. “Thus the river, though dumb, was the best of heralds, proclaiming with a loud voice that heaven and earth are subject to the Lord God of Israel” (Calvin). That ye might fear. The construction here is unusual. Instead of the imperfect or infinitive with לְמַעַן we have the perfect. Therefore Ewald, Maurer, and Knobel (who says that the second member of the sentence ought to correspond with the first) have altered the pointing in order to bring this passage into conformity with the supposed necessities of grammar. In so doing they have robbed it of its picturesqueness and its meaning. For the object is clearly to show the lasting nature of the fear, “that ye might recognise now the hand of the Lord, that ye might have a thorough and lasting fear of his name.” We may here remark on the necessarily miraculous character of the whole narrative of the crossing the Jordan. It admits of no explaining away. The account must either be accepted or rejected en bloc. First we have the specific declaration of Rahab in chap. 2:10, that Jehovah dried up the Red Sea, and that this proof of the peculiar protection of Israel by the Most High had struck terror into the hearts of the inhabitants of Canaan. Next we have the fact that Jordan had overflowed its banks. The dangerous nature of the crossing, even at ordinary times, has been mentioned already. Lives are frequently lost in the attempt, as recent travellers with one voice declare. At the time when the waters were out such a crossing was practically impossible to a host like the host of Israel. Nor can there be any mistake about its being the period of the overflowing of Jordan, for the time of the crossing is mentioned. It was the time of harvest – that is, of the barley harvest. This is confirmed by the fact that the recently cut flax was now lying on the roof of Rahab’s house, and by the fact that the harley and flax ripened together, a coincidence which we have already mentioned in the note on chap. 2:6. The time is yet further defined. It was the “tenth day of the first month.” We learn, moreover, from Leviticus 23:9-15 and Deuteronomy 16:6 that this was the time when the firstfruits were offered, from which seven weeks were reckoned to the beginning of wheat harvest (Exodus 34:2). Moreover, the passover was kept immediately afterwards (Joshua 5:10), on “the fourteenth day of the first month.” Thus the date of the crossing, which is accurately fixed by a variety of circumstances, is clearly proved to correspond with the time of Jordan’s overflow. We next come to the measures taken to secure the crossing. There is likewise no mistake here. Not one single intimation is given of an endeavour to break in any way the force of the current, or to preserve the Israelites, either men, women, or children, from the imminent risk they ran of death by drowning. Not only are no other expedients resorted to, but no animals seem to have been prepared to transport them over. Nor, again, were any means used to elude the vigilance of the inhabitants of Canaan. Readers of Xenophon’s ‘Anabasis ‘ will not fail to notice how often the passage of the rivers was a matter of the utmost difficulty to that expedition, and how fiercely attempts at crossing were disputed by the half savage tribes of Asia Minor. How are we to account for the fact that no opposition was offered to Joshua’s passage by the highly civilised nations of Palestine? According to the narrative before us it was effected in the most leisurely and peaceful manner. What other explanation is possible titan that offered in the text, that when the feet of the priests bearing the ark touched the waters, those waters were cut off by supernatural power, and a way was miraculously made for the people of God through the midst of Jordan? The crossing was remarkable enough, we are told, to have been commemorated by a double memorial (vers. 8, 9). If it had taken place through an unusually easy ford there would have been nothing remarkable about it. Therefore it is clear that the whole narrative of the crossing is either absolute fable or strictly and historically accurate. Let us conclude by summing up the several reasons which make the former alternative inadmissible. The first is the precision with which the date is fixed, and the fact that the correctness of this date is confirmed, as we have seen, by a variety of corroborative evidence. The next is the simplicity and artlessness of the narrative, and its appeal to still existing monuments as confirmatory of the facts recorded. The third is that no account of a battle at Jordan is even hinted at by the Hebrew or any other historian, a battle which must infallibly have taken place had the Israelites attempted to enter Palestine in any ordinary manner; for the supposition that the waters of the ford at Jericho were unusually low at this time is quite inadmissible for the reasons given above; nor can it be supposed that the Israelites crossed the river by any other ford without rejecting the whole history of the conquest. The last reason is the touch of detail given in the word XXX which seems to mark the transition from the soft adhesive mud of the river to the firmness of the dry land beyond (for the word translated “dry land” in chap. 3:17 only means that it was land and not water. Gesenius). Our witness, in fact, can be subjected to the severest cross examination without shaking his testimony. And we are thus compelled to choose between accepting the literal correctness of the narrative as it stands, or crediting the author with a skill in constructing a work of fiction which itself scarcely falls short of the miraculous.”

9.) The Lord is God.

Jos 22:34, “And the sons of Reuben and the sons of Gad called the altar Witness; “For,” they said, “it is a witness between us that the LORD is God.”

Pulpit Commentary

Verse 34. – Ed. This word is not in the original. It is found in some late MSS. and in the Syriac and Arabic versions, but not in the LXX. or Chaldee. Even in the MSS. which have it, the word is found sometimes before and sometimes after the Hebrew word signifying “altar.” This may either be because, once omitted, it was conjecturally supplied, but it is more probable that it was never there at all. The passage may be rendered, “And the sons of Reuben and the sons of Gad gave a name to the altar, ‘for it is a witness between us.'” But it seems more likely that the word “Ed,” though not expressed, is in. tended to be understood. The LXX. and Vulgate give incorrect renderings of the passage. The Lord is God. Rather, as in 1 Kings 18:39, Jehovah is the God; that is, the one true God. Some MSS. have interpolated הוּא here from the above cited passage. Such altars, or mounds, of witness seem not to have been unusual among the Eastern nations (see Genesis 31:47-52).”

Psa 118:27, “The LORD is God, and He has given us light; bind the festival sacrifice to the horns of the

altar with cords.”

Pulpit Commentary

Verse 27. – God is the Lord, which hath showed us light. Having received the priestly benediction, the processionists resume their strain. They have entered within the courts; they are approaching the altar of sacrifice; they have brought their offering. “Jehovah,” they say, “is God, and hath given us light” (see the Revised Version). That is, he has enlightened our spirits to see and acknowledge his mercies; or, perhaps, he has led us, as he did the people, by a pillar of fire in the wilderness; and now we stand before the altar with our offering – receive it at our hands, ye priests-and bind the sacrifice with cords, even unto the horns of the altar. So shalt the act of thanksgiving be complete, and the solemn service ended. The fanciful exposition of Luther, lately revived by Professor Cheyne, will scarcely approve itself to critics generally. Psalm 118:27.”

10.) The Lord is Peace.

Jdg 6:24, “Then Gideon built an altar there to the

LORD and named it The LORD is Peace. To this day it is still in Ophrah of the Abiezrites.”

Cambridge Bible for Schools and Colleges

24. built an altar there] where the Deity had appeared; the patriarchs observed this custom, see Genesis 12:7; Genesis 26:25; Genesis 35:1. The altar with its name Jehovah is peace, i.e. well-disposed, commemorated the revelation; cf. the naming of an altar in Genesis 33:20; Genesis 35:7, Exodus 17:15 (all E). For Kittel’s interpretation of the episode see on Jdg 13:19. Perhaps Gideon’s experience conveyed to his mind a new religious idea. According to primitive belief, the Deity dwelt in a sacred tree or stone; but not in the terebinth or rock at Ophrah; the Messenger of Jehovah has no such dwelling; He comes as a traveller from some region that no one knows. Whether the burning of the sacrifice marked a change in religious practice is more doubtful.
The foregoing narrative presents several difficulties. The inconsistent use of Jehovah in Jdg 6:14; Jdg 6:16 may be accounted for by a lapse from strict dramatic fitness on the part of the writer; but the expressions in Jdg 6:14; Jdg 6:16-17 which imply that Gideon recognized the Angel before Jdg 6:22, cannot perhaps be explained in this way. It has been suggested (1) that these expressions have been inserted by a later editor to emphasize from the first the divine nature of Gideon’s Visitor and the sacrificial character of the meal; or (2) that the confusion is due to a double version, Jdg 6:14 b do not I send thee, Jdg 6:16-17 b being assigned to E, the rest belonging to J. But the distinction between the sources cannot be made out with much success. It is possible to explain the difficulty in Jdg 6:17 b in the way attempted in the note; but we must allow that the present form of the narrative cannot be original.”

11.) The Lord is a God of knowledge.

1Sa 2:3, “Do not go on boasting so very proudly,

Do not let arrogance come out of your mouth;

For the LORD is a God of knowledge,

And with Him actions are weighed.”

Cambridge Bible for Schools and Colleges

1. arrogancy] The old form of the word arrogance (cp. innocency for innocence) from the Lat. arrogantia. It signifies “claiming more than one’s due,” “assumption,” “pride.”
knowledge] The Heb. word is plural, denoting varied and extensive knowledge.
by him actions are weighed] Jehovah knows the hearts of men and estimates men’s actions at their true value. See Proverbs 16:2; Proverbs 24:12. This explanation is probably right, but the Heb. may also be rendered, “His (i.e. God’s) actions are weighed,” or, “measured:” i.e. are just and right. Cp. the use of the same word in Ezekiel 18:25, “Is not my way equal?” “By him” is the Qrî or traditional read text. (See p. 14.) The Kthîbh or written text has “not” instead of “by him,” the words being similar in pronunciation though differently spelt. This may be rendered either, “though actions be not weighed,” or interrogatively, “and are not actions weighed?”
1 Samuel 2:3.”

12.) The Lord is King.

Psa 10:16, “The LORD is King forever and ever;

Nations have perished from His land.”

Pulpit Commentary

Verses 16-18. – Here begins the third part of the psalm. It is, as has been observed, “confident and triumphant.” The psalmist has, in the first part, shown the wickedness of the ungodly; in the second, he has prayed for vengeance on them, and for the deliverance of their victims; in the third, he expresses his certainty that his prayer is heard, and that the punishment and deliverance for which he has prayed are as good as accomplished. Verse 16. – The Lord is King for ever and ever (comp. Psalm 29:10; Psalm 146:10). Thus God’s kingdom is established, his authority vindicated, his absolute rule over all men made manifest. Internal and external foes are alike overcome. The heathen – whether uncircumcised in the flesh or in the heart (Jeremiah 9:25, 26) – are perished out of his (Jehovah’s) land. Psalm 10:16.”

13.) The Lord is good and upright.

Psa 25:8, “The LORD is good and upright;

Therefore He instructs sinners in the way.”

Pulpit Commentary

Verse 8. – Good and upright is the Lord. A transition. From prayer the psalmist turns to reflection, and meditates awhile (vers. 8-10) on the character and ways of God. God is, indeed, “good,” as he has implied in the preceding verse – i.e., kind, tender, gentle, merciful; but he is also “upright” (יָשָׁר) – just, straight, strict, undeviating from the path of right. As Bishop Butler observes, “Divine goodness, with which, if I mistake not, we make very free in our speculations, may not be a bare single disposition to produce happiness, but a disposition to make the good, the faithful, the honest man happy” (‘Anal.,’ 1:2, p. 41) – s disposition, i.e., to be just as well as merciful to distribute happiness by the canon of right. Therefore will he teach sinners in the way. He will not abandon sinners – this is his “goodness;” but will reclaim them, chasten them, make them to walk in his way – this is his uprightness. Psalm 25:8.”

14.) The Lord is near to the brokenhearted.

Psa 34:18, “The LORD is near to the brokenhearted

and saves those who are crushed in spirit.”

Gill’s Exposition of the Entire Bible

The Lord is nigh unto them that are of a broken heart,…. Who are pressed and bore down with afflictions, by the sorrow of heart under which their spirits are broken, Proverbs 15:13; or with a sense of sin, and sorrow for it, for which their hearts smite them, and they are wounded by it, and broken with it: to these the Lord is “nigh”; not in a general way only, as he is to all men, being God omnipresent, but in a special manner; he comes and manifests himself to them in a gracious way, pours in the oil and wine of his love, and binds up their broken hearts; yea, comes and dwells with them: he does not pass by them and neglect them, much less make the breach worse; he does not break the bruised reeds, but he heals their breaches;

and saveth such as be of a contrite spirit; not in a legal, but in an evangelical way; who are humbled under a sense of sin, and melted down in true repentance, under a view of the love and grace of God; and are poor and mean in their own eyes: to these the Lord has respect; the sacrifices of a broken and contrite spirit are not despised by him, but accepted through faith in Christ; and such he saves with an everlasting salvation in him.”

15.) The Lord is just.

Psa 92:15, “To declare that the LORD is just;

He is my rock, and there is no malice in Him.”

Benson Commentary

Psalm 92:15. To show that the Lord is upright, &c. — That he is true to his promises, and faithful to every word that he hath spoken, and therefore does not leave nor forsake those that cleave to him, but carries on the work which he has begun. As it is by his promises that believers first partake of a divine nature, so it is by his promises that that divine nature is preserved and maintained, and therefore the power it exerts is an evidence that the Lord is upright, and such he will show himself to be with an upright man, Psalm 18:25. He is my rock — I have chosen him for my rock, on which to build my confidence and hopes for time and eternity, and in the clefts of which to take shelter in the time of danger: and I have found him a rock, strong and steadfast, and his word firm and stable. And there is no unrighteousness in him — He is as able, and will be as kind, as his word represents him to be. All that ever trusted in God have found him faithful and all-sufficient, and none were ever made ashamed of their hope in him. He is just and upright in his dealings with his intelligent creatures, “immoveable in his counsels, and determined to punish the wicked and reward the good; so that, when his proceedings shall come to be unfolded at the last day, it will appear to men and angels that there is no unrighteousness in him.” — Horne.”

16.) The Lord is a great God.

Psa 95:3, “For the LORD is a great God and a great King above all gods.”

Cambridge Bible for Schools and Colleges

2. The thoughts of the greatness of Jehovah, of His sovereignty, and of His supremacy over the gods of the heathen, are characteristic of this group of Psalms. They are not new thoughts (Exodus 15:11; Exodus 15:18), but fresh reality had been given to them by His revelation of Himself in the humiliation of Babylon and its gods, and the deliverance of Israel.
That the Psalmist attributes any real existence to the gods of the heathen is not to be supposed. They are mere idols, things of nought (Psalm 96:5), gods in name but not in reality. He cannot have gone back from the teaching of Jeremiah 10:3 ff., in which the living God, the Eternal King, the Creator, is contrasted with helpless perishable idols; or have forgotten the scathing sarcasms of Isaiah 40:18 ff; Isaiah 44:9 ff.
3–5. The reason for this service:—His greatness as the supreme King, the Lord of the world.”

17.) The Lord is good.

Psa 100:5, “For the LORD is good;

His mercy is everlasting and His faithfulness is to all generations.”

Barnes’ Notes on the Bible

For the Lord is good – For good is Yahweh. That is, He is not a being of mere “power;” he is not merely the Creator; but he is benevolent, and is, therefore, worthy of universal praise. In the former verses, his claim to adoration is founded on the fact that he is the “Creator,” and has, as such, a right to our service; in this verse, the claim is asserted on account of his moral character:

(1) his benevolence;

(2) his mercy;

(3) his truth;

(a) the fact that he is a God of truth; and

(b) the fact that his truth endures, or that in all generations he shows himself to be faithful to his promises.

The first of these is his “benevolence:” “The Lord is good.” As such, assuredly, God is worthy of praise and honor. A being of “mere” power we could not love or praise; a being whose power was united with malignity or malevolence, could only be the object of hatred and terror; but a being whose power is united with goodness or benevolence ought to he loved.

His mercy is everlasting – This is the “second” reason, drawn from his moral character, why he should be praised and adored. A being of mere “justice” may be feared and respected; but a character of “mere” justice would be to man an object of dread – and may be so anywhere. There are other attributes than the one of “justice,” high and valuable as that may be, which are necessary to constitute a perfect character; and man, in order to find happiness and security, must find some other attribute in God than mere “justice,” for man is a sinner, and needs pardon; he is a sufferer, and needs compassion; he is to die, and needs support and consolation. Besides, mere “justice” may drive its decisions over some of the kindest and tenderest feelings of human nature, for there are cases, under all administrations, where pardon is desirable and mercy is proper. It is, therefore, a ground of unspeakable joy for man that God is not a Being of “mere justice,” but that there is mingled in his character the attribute of mercy and kindness. But for this, man could have no hope; for, as a sinner, he has no claim on God, and all his hope must be derived from God’s infinite compassion. To all this as a ground of praise is to be added the fact that this mercy of God is “everlasting.” Its fruits – its results – will extend to the vast eternity before us; and in all that eternity we shall never cease to enjoy the benefits of that mercy; never be suffered to fall back on the mere “justice” of God.

And his truth endureth to all generations – Margin, as in Hebrew, “to generation and generation.” That is, forever. It is the same in every generation of the world. This is the third reason derived from the moral character of God for praising him; and this is a just ground of praise. We could not love and honor a God who was not true to his promises, and who did not himself love the truth; we could not honor one who was changeable and flexible – who loved one thing in one generation and a different thing in the next; who in one age was the friend of truth, and in the next the patron of falsehood. It is the just foundation for praise to God – our God – that he is essentially and always – in all worlds, and in all the generations of people – toward all in the universe – a Being of unchangeable benevolence, mercy, and truth. Such a God is worthy to be had in universal reverence; such a God is worthy of universal praise.”

Psa 145:9, “The LORD is good to all,

and His mercies are over all His works.”

Remember the Words of Jesus, Mar 10:18,

But Jesus said to him, “Why do you call Me good? No one is good except God alone.”

Pulpit Commentary

Verse 18. – Why callest thou me good? According to the best authorities, the words in St. Matthew (Matthew 21:17) run thus: “Why askest thou me concerning that which is good? One there is who is good.” The word “good” is the pivot on which our Lord’s answer turns, both in St. Matthew and here. The question is doubtless put to test the young ruler’s faith. If, as may be supposed, the young man used the term, “good Master,” as a mere conventional expression, it was not the proper epithet to apply to our Lord, who at once transfers the praise and the goodness to God, that he might teach us to do the same. This ruler, by his mode of accosting our Lord, showed that he had not as yet a right faith in him – that he did not believe in his Godhead. Our Lord, therefore, desired to rouse him and lift him up to a higher faith. He seems to say to him, “If you call me good, believe that I am God; for no one is good, intrinsically good, but God. God alone is essentially good, and wise, and powerful, and holy. It is from him that angels and men derive a few drops, or rather some faint adumbration, of his goodness. There is none essentially, entirely, absolutely good but one, that is, God. Therefore seek after him, love him, imitate him. He alone can satisfy your longing desires, as in this life with his grace, so in the life to come with his glory; yea, with himself. For in heaven he manifested himself as the supreme good, to be tasted and enjoyed by the blessed for ever.” Mark 10:18.”

Psa 135:3, “Praise the LORD, for the LORD is good;

Sing praises to His name, for it is lovely.”

Jer 33:11, “the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride, the voice of those who say, “Give thanks to the LORD of armies, for the LORD is good, for His mercy is everlasting,”

as they bring a thanksgiving offering into the house

of the LORD. For I will restore the fortunes of the

land as they were at first,’ says the LORD.”

Gill’s Exposition of the Entire Bible

The voice of joy, and the voice of gladness,…. Such is the voice of the Gospel to all sensible sinners; whose eyes are opened to see their lost estate; whose ears are opened to hear the joyful sound: whose hearts are opened to attend to the things spoken in it; who are humble and contrite, wounded and broken in spirit, and have a spiritual understanding of things given them: to these the Gospel preached is glad tidings of great joy; since it contains in it the doctrines of peace and pardon through the blood of Christ; of justification through his righteousness; of rest in him, and salvation by him. It is a voice of joy and gladness to all believers in Christ; since hereby they hear of Christ whom they love; they hear of the love of God in him, and of the love of him to them; it is food to their souls; and when found, under the hearing of it, it is the joy and rejoicing of their hearts; and whereas they are continually sinning in thought, word, or deed, the doctrine of pardon must be joyful to them. Moreover, this may be meant of the voice of those that come to the church of God, with songs of joy and gladness, for electing, redeeming, calling, pardoning, and justifying grace; the voice of young converts, and of all them that rejoice in Christ Jesus, and have no confidence in the flesh; see Isaiah 35:10; and why may not the ordinance of singing psalms, hymns, and spiritual songs, be included? since those are enjoined to be sung, and are sung in Gospel churches, Ephesians 5:19;

the voice of the bridegroom, and the voice of the bride; which, literally understood, is expressive of great joy and happiness; as the contrary signifies great calamity and distress; see Jeremiah 7:34. It may be understood of such who are in such a natural relation to one another; and yet their voice may intend their joining together in spiritual praise to God. Moreover, by the “bridegroom” may be meant Christ, who has espoused his people to himself, and is their husband, and behaves as such towards them, in all tenderness, care, love, and affection; and his voice was heard in Judea’s land as the bridegroom; John heard it, and rejoiced at it, and so did many others; see Matthew 9:15, John 3:29; and the Gospel indeed is no other than his voice; and a soul quickening, soul comforting, and soul alluring, and charming voice it is. And by the “bride” may be meant the church, who is the bride, the Lamb’s wife, being married to him; whose voice of prayer and praise to Christ, and of encouragement to sensible sinners, is heard in Zion, and is very desirable, Sol 2:14;

the voice of them that shall say, praise the Lord of hosts; the husband of his church, and Redeemer of his people, and who is the sovereign Lord of all; the voice of such is heard, who stir up others to this work and service, and enforce it by the reasons following:

for the Lord is good; originally and essentially in himself, and the fountain of goodness to others; the good Head and Husband of his church; the good Samaritan: the good Shepherd of his sheep, and Saviour of his people:

for his mercy endureth for ever; it is from everlasting to everlasting; in his love and pity he has redeemed his church; and this is seen in his tender care of her, and will endure to eternal life: these words seem to be taken out of Psalm 106:1; and were used by the Jews at the laying of the foundation of the second temple, Ezra 3:11;

and of them that shall bring the sacrifice of praise into the house of the Lord; the church of the living God, the materials of which are lively stones, or true believers in Christ; into which none should enter without an offering; and this should be a spiritual one, the sacrifice of praise and thanksgiving; which God has enjoined as well pleasing to him, because it glorifies him. This shows that this prophecy belongs to Gospel times; since no other sacrifice is mentioned as brought into the house of God but the sacrifice of praise. And remarkable is the note of Kimchi on this passage;

“he does not say a sin offering, or a trespass offering, because at this time there will be no ungodly persons and sinners among them, for they shall all know the Lord. And so our Rabbins of blessed memory say, all offerings shall cease in time to come (the times of the Messiah) but the sacrifice of praise;”

for I will cause to return the captivity of the land as at the first,

saith the Lord: a release from spiritual captivity, or redemption by Christ; being the foundation of all solid joy, praise, and thanksgiving.”

Jer 33:11, “the voice of joy and the voice of gladness, the voice of the groom and the voice of the

bride, the voice of those who say, “Give thanks to

the LORD of armies, for the LORD is good,

for His mercy is everlasting,” as they bring a thanksgiving offering into the house of the LORD. For I will restore the fortunes of the land as they were at first,’ says the LORD.”

Nah 1:7, “The LORD is good, a stronghold in

the day of trouble, and He knows those who take refuge in Him.”

Matthew Poole’s Commentary

The Lord is good; though so terrible to his enemies, to obstinate sinners, yet he is as gentle, kind, and good to his people, to Israel; so the Chaldee paraphrast.
Is good; in his just severity he continueth to be good. None of that consuming anger comes from any want of goodness in God; yea, it is as much an effect of his goodness, as just punishments on incorrigible malefactors are the effects of goodness in a judge or magistrate. But here the prophet intends rather the kindness and grace of God towards his people, to whom he doth good, and will do more. Psalm 73:1 119:68.
A strong hold; it might have been rendered, good to be a strong hold, as the Hebrew affix imports, and is sometimes rendered. Though Israel seems to be exposed to the violence of enemies, and to be without any munition or fortress, yet verily the Lord their God is for a defence and fortress to them, Psalm 31:3 61:3 Proverbs 18:10, and is their strength also in that fortress.
In the day of trouble; at all times of affliction and danger, when outward pressures fill us with anguish and fears.
Knoweth; discerneth, approveth, owneth, and will make it appear that he doth preserve, that he may deliver his peculiar ones. He knows the wicked, and will restrain, rebuke, and destroy them; he knows the good, and will protect, rescue, and save them.
Them; whether you consider them in a body and community, or by themselves apart, or singly.
That trust; believe, depend, and wait on God, they that depend by faith, and wait with hope.
In him; on God, or on Christ, or on the word and promise of God. So God was to those that trusted in his word of promise in Hezekiah’s time.”

18.) The Lord is compassionate and gracious.

Psa 103:8, “The LORD is compassionate and gracious,

slow to anger and abounding in mercy.”

Barnes’ Notes on the Bible

The Lord is merciful and gracious – See the notes at Psalm 78:38. The idea here is derived evidently from Exodus 34:6-7 – that great and glorious statement of God himself in regard to his own character. Our world is a different world under that statement from what it would be if that and kindred declarations had not been made. There is here a “progression” of thought; an “advance” on the previous statements. At first the psalmist referred to his own individual experience Psalm 103:3-5; then he referred to the dealings of God toward the Hebrew people Psalm 103:6-7; and now he rises to the general contemplation of his character as it relates to all mankind. It was a characteristic of God in respect to all, that he was kind, compassionate, and forbearing.

Slow to anger – That is, patient; not soon excited; bearing much, and bearing it long. See James 5:11; compare Exodus 34:6-7.

And plenteous in mercy – Margin, “great of mercy.” The Hebrew word means “much,” or great;” and the idea is, that mercy is not manifested by him in small or stinted measure. It is rich; full; abundant; overflowing; free.”

Psa 111:4, “He has caused His wonders to be remembered;

The LORD is gracious and compassionate.”

On Psa 103:8, it says, “The LORD is compassionate and gracious.

On Psa 111:4, it says,

“The LORD is gracious and compassionate.”

Cambridge Bible for Schools and Colleges

3. He hath made his wonderful works to be remembered] Lit. made a memorial for his wonderful works, particularly the deliverance of His people from Egypt, by the continuous tradition which they were charged to hand on from one generation to another (Psalm 78:3; Exodus 12:26; &c.), and by the festivals and ordinances which commemorated that deliverance, especially the Passover (Exodus 12:14). But the words may also be rendered, He hath made (himself) a memorial by his wonderful works, won for Himself honour by them[70]. Cp. Nehemiah 9:10, “So thou didst get thee a name”; Exodus 14:4; Exodus 14:17.
[70] Zçker, ‘memorial,’ is nearly equivalent to ‘name’ (Psalm 135:13, and often).
gracious and full of compassion] Cp. Psalm 103:8. Fundamental attributes of Jehovah (Exodus 34:6) illustrated in the Exodus, and in all His dealings with Israel (Nehemiah 9:17; Nehemiah 9:31).”

Psa 145:8

The LORD is gracious and compassionate;

Slow to anger and great in mercy.”

19.) The Lord is high above all nations.

Psa 113:4, “The LORD is high above all nations;

His glory is above the heavens.”

Benson Commentary

Psalm 113:4-6. The Lord is high above all nations — Superior to all princes and bodies of people in the world; and his glory above the heavens — Whereas the glory of earthly monarchs is confined to this lower world, and to small pittances of it, the glory of God doth not only fill the earth, but heaven too, where it is celebrated by thousands and myriads of blessed angels; yea, it is far higher than heaven, being infinite and incomprehensible, Who is like unto the Lord? — Hebrew, Jehovah, who dwelleth on high — Namely, far above all heavens, and is exalted, as in place, so in power and dignity, above all persons and things, visible and invisible. Who humbleth himself, &c. — Who is so high, that it is a wonderful condescension in him to take any notice of his holy and heavenly hosts, and much more of sinful and miserable men upon earth.”

20.) The Lord is the Sustainer of my soul.

Psa 54:4, “Behold, God is my helper;

The Lord is the Sustainer of my soul.”

If we have to sustain our soul, we will be lost.

Pulpit Commentary

Verse 4. – Behold, God is mine Helper. There is a pause between vers. 3 and 4, indicated by the pause-mark, “Selah.” Then, confident of his prayer having been heard, the psalmist breaks out into a joyous burst of thankfulness and self-gratulation (vers. 4-7). The Lord is with them that uphold my soul; rather, of them (Revised Version); i.e. “one of them.” But the intention is not to place God on a par with other helpers. Rather, as Professor Cheyne remarks, it is to make him the representative of” the class of helpers.” Psalm 54:4.”

21.) The Lord is great.

Psa 135:5, “For I know that the LORD is great

and that our Lord is above all gods.”

Gill’s Exposition of the Entire Bible

For I know that the Lord is great,…. Jehovah the Father is great in his perfections; in his power, wisdom, faithfulness, grace, and goodness; and in his works of creation, providence, and grace: and so is Jehovah the Son, who seems chiefly designed, who is called “our Lord” or “Adon” in the next clause; he is great, having the same perfections his Father has; and doing the same works, besides the miracles he wrought here on earth, and the great work of our redemption: he is the great God and our Saviour, and a great Saviour he is; and indeed he is great in all his offices of Prophet, Priest, and King: and so is the blessed Spirit, who is equal to the Father and Son, and greater than he that is in the world. Now all this the psalmist could say from his own knowledge; he knew the Lord was great, from the consideration and meditation of his wondrous works; he knew the greatness of Christ, from the revelation made to him of his person, offices, and grace; he knew the greatness of the divine Spirit, from the inward experience of his upon his heart, as well as from his being divinely inspired by him; and because of this greatness of the Lord, as well as his goodness, he is to be praised; it is mentioned as a reason of it;

and that our Lord is above all gods; the Lord our righteousness; Immanuel, God with us: our Lord, not only by right of creation, but of redemption; he is above all that the Heathens called gods, even the greatest of them; not the idols their hands made only, but the heavens and all the host of them, the sun, moon, and stars; his glory is above them, being the Maker of them, as God; and he is made higher than they, as man and Mediator: he is above civil magistrates, princes, and kings of the earth, called gods, Psalm 82:5; he is King of kings, and Lord of lords, he is higher than they; by him they reign, and to him they are accountable; and he is above the angels, sometimes called “Elohim”, or gods, Psalm 8:5; he has a more excellent name and nature than they; he is the Creator of them, the object of their worship, to whom they minister, whose servants they are; and he is now exalted above them in the human nature, at the right hand of God; see Hebrews 1:4.”

22.) The Lord is exalted.

Psa 138:6, “For the LORD is exalted,

yet He looks after the lowly,

but He knows the haughty from afar.”

Barnes’ Notes on the Bible

Though the Lord be high – This might be rendered “For lofty is Yahweh – and the humble he sees – and the proud he knows from afar.” The idea is, that God – so high and exalted – sees and knows all of every rank among people. The mind of the psalmist had been impressed with a sense of the greatness and majesty of God, but (as if it might be said that one so great could not regard man, so humble and insignificant) he adds, that the fact of God’s exaltation does not prevent his noticing the affairs of people: that the lowly in life need not fear lest they should be overlooked; the proud need not hope that they will escape the notice of his eye.

Yet hath he respect unto the lowly – Those in humble life; the obscure; the unknown. It does not mean here that he has any 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 from him is no protection for them; nor can the wicked hope to escape notice from the fact that God reigns over distant worlds.”

Isa 33:5, “The LORD is exalted, for He dwells on high;

He has filled Zion with justice and righteousness.”

Benson Commentary

Isaiah 33:5-6. The Lord is exalted — By the destruction of so potent an army, and by the defence of his people. For he dwelleth on high — He is, and will appear to be, superior to his enemies, both in place and power. He dwelleth in heaven, whence he can easily and irresistibly pour down judgments upon his enemies. He hath fulfilled — Or, he will fill Zion —
Or Jerusalem; with judgment and righteousness — That is, either, 1st, With a glorious instance of his just judgment against the Assyrians; or, 2d, With the execution of justice by good Hezekiah, and the practice of righteousness among the people, as before the same city was filled with impiety and injustice under Ahaz. The city shall not only be delivered from that wicked enemy, but shall also be established and blessed with true religion and righteousness; which was a great addition to that mercy. And wisdom and knowledge — To govern thyself and the people well. The words seem to be addressed to Hezekiah, either by the prophet, or, as Bishop Lowth thinks, by a chorus of the Jews. Shall be the stability of thy times — Of thy reign; times being often put for the things done in those times, The sense is, thy throne shall be established upon the sure foundations of wisdom and justice; and strength of salvation — Thy saving strength, or thy strong and mighty salvation. The fear of the Lord is his treasure — Thy chief treasure and delight shall be in promoting the fear and worship of God, which shall be a great honour and safeguard to thyself and people.”

23.) The Lord is faithful.

Psa 145:13, “Your Kingdom is an everlasting Kingdom,

And Your dominion endures throughout all

generations. The LORD is faithful in His Words,

and holy in all His works.”

Cambridge Bible for Schools and Colleges

13. This verse is found also, in Aramaic, in Daniel 4:3, cp. 34 (Aram. Dan. 3:33, Daniel 4:31).
an everlasting kingdom] Lit. a kingdom of all the ages, past alike and future. With the LXX βασιλεία πάντων τῶν αἰωνων, cp. 1 Timothy 1:17 τῷ βασιλεῖ τῶν αἰώνων, ‘unto the king of the ages.’ See also Psalm 10:16; Psalm 29:10; Exodus 15:18; Jeremiah 10:10.
throughout all generations] In (or over) generation and generation, each successive generation.
The verse beginning with Nûn, which is missing in the Hebrew text, is thus supplied in the LXX and Versions dependent on it, and in the Syr.;
Faithful Is the Lord in [all] his words,
And holy in all his works[86].
[86] πιστὸς Κύριος ἐν [πᾶσιν, אc.a RT] τοῖς λόγοις αὐτοῦ, καὶ ὅσιος ἐν πᾶσι τοῖς ἔργοις αὐτοῦ.
The Heb. found in the lower margin of one late Heb. MS נֶאֱמָן יְהֹוָה בְּכָל־דְּבָוָיו וְחָסִיד בְּל־מַעֲשָׂיו is probably only a re-translation from the LXX.
If this verse is genuine, it must have been lost at an early date, for it is not found in any of the later versions[87]. Against its genuineness it is argued that the first line is suggested by the occurrence of the word for ‘faithful’ (nĕ’emân) in the same position in Psalm 111:7 b, and by the language of Deuteronomy 7:9, and that the second line is simply taken from Psalm 145:17. It may however be genuine. It is not likely that the Nûn verse was originally omitted: it was not necessary for the LXX to supply it: and the Psalm contains many imitations and is not free from repetitions.
[87] The verse is given in Lagarde’s ed. of Jerome’s Version; but it is not found in some good MSS and is obelised in others, and is probably an interpolation from the Vulg. with which it agrees exactly.”

2 Th 3:3, “But the Lord is faithful, and He will strengthen and protect you from the evil one.”

Cambridge Bible for Schools and Colleges

3. But the Lord is faithful] In the Greek order, But faithful is the Lord. Man’s want of faith suggests by contrast the faithfulness of our Divine Lord (Faith and Faithfulness are alike denoted by pistis in Greek; as Believing and Faithful—Trusting and Trusty—alike by pistos). Comp., for this contrast, Romans 3:3; 2 Timothy 2:13.
“The Lord” appears to be throughout these Epistles the Lord Christ, Ruler and Defender of His people. Comp. 2 Timothy 4:17, “The Lord stood by me … The Lord shall save me into His heavenly kingdom.” So he continues: who will establish you, and guard you from the Evil One.
On “stablish,” see notes to 1 Thessalonians 3:2; 1 Thessalonians 3:13, and ch. 2 Thessalonians 2:17 above. It denotes the settled, steady confidence which this young Church required, assailed by persecution from without and alarms from within.
While the unbelief of men made the Apostle think of the faith-keeping Lord, behind these “evil men” (2 Thessalonians 3:2) he saw another and mightier enemy,—“the Evil One” (R.V.). The Greek adjective may be read either in the neuter (the evil, evil in general), as by A.V. and R.V. margin; or in the masculine, as by the R.V. text. There is the same ambiguity in the words of the Lord’s Prayer, and in the Sacramental Prayer of Jesus (Matthew 6:13; John 17:15); in which instances also the Revisers, rightly as we think, prefer the personal rendering. Both our Lord and the Apostle John, in passages where the termination of the adjective is unequivocal—Matthew 13:19; 1 John 2:13-14; 1 John 5:18—point out the Evil One as the enemy of Christ and His people and injurer of their work; and in Ephesians 6:16, while the grammatical form is ambiguous, it is “the Evil One” who shoots “the fire-tipped darts.” So, surely, here; and in the two prayers of Jesus, echoed seemingly in this passage. The conflict of the Church and of the Christian life is not a matter of principles alone and abstract forces; it is a personal encounter, and behind all forces there are living wills. This is the plain teaching of Christ and the New Testament. The Evil One is “the Satan” of ch. 2 Thessalonians 2:9; 1 Thessalonians 2:18; and “the Tempter” of 1 Thessalonians 3:5.
“The Lord will guard you;” comp. the words of Jesus in John 17:12, “I guarded them (the disciples), and not one of them perished, except the son of perdition.” Like rescue (2 Thessalonians 3:2), guard is a military word, implying conflict and armed protection: Vulgate, custodiet. Though St Paul began by asking the Thessalonians to pray for him, yet “it is plain that he was more anxious for them than for himself” (Calvin).
Their safety is ensured by the Lord’s fidelity: but it requires their own obedience; and this the Apostle counts upon:—”

24.) The Lord is near to all who call on Him.

Psa 145:18, “The LORD is near to all who call on Him,

to all who call on Him in truth.”

Pulpit Commentary

Verse 18. – The Lord is nigh unto all them that call upon him (comp. Deuteronomy 4:7; Psalm 34:18; Psalm 46:1; Psalm 119:151, etc.). God draws near to those who draw near to him; i.e. he makes his presence (which is always everywhere) felt by them. To all that call upon him in truth. A limiting clause. Mere formal prayer is useless, does not lessen the distance between God and man, rather augments it. If we really desire to enjoy the consciousness of his presence, we must call upon him “in truth,” i.e. sincerely, with earnest desire and strong confidence. Psalm 145:18.”

25.) The Lord is far from the wicked.

Pro 15:29, “The LORD is far from the wicked,

But He hears the prayer of the righteous.”

Benson Commentary

Proverbs 15:29. The Lord is far from the wicked — They set him at defiance, and therefore he sets himself at a distance from them; they say to the Almighty, Depart from us, and he accordingly does depart, and is far from them; he does not manifest himself to them, has no communion with them, will not hear them when they cry to him, nor help them, no, not in the time of their need; and they shall be for ever banished from his presence, and he will behold them afar off to all eternity; but he heareth the prayer of the righteous — He will draw near to those in a way of mercy, who draw near to him in a way of duty; he hears and accepts their prayers, and will grant an answer of peace; he is nigh to them, even a present help, in all that which they call upon him for.”

26.) The Lord is the Maker of them all.

Pro 22:2, “The rich and the poor have a common bond,

the LORD is the Maker of them all.”

Pulpit Commentary

Verse 2. – The rich and poor meet together (Proverbs 29:13): the Lord is the Maker of them all (Job 34:19). God has ordained that there shall be rich and poor in the world, and that they should meet in the intercourse of life. These social inequalities are ordered for wise purposes; the one helps the other. The labour of the poor makes the wealth of the rich; the wealth of the rich enables him to employ and aid the poor. Their common humanity, their fatherhood in God, should make them regard one another as brethren, without distinction of rank or position: the rich should not despise the poor (Proverbs 14:31; Proverbs 17:5; Job 31:15), the poor should not envy the rich (Proverbs 3:31), but all should live in love and harmony as one great family of God. Proverbs 22:2.”

27.) The Lord is our Judge.

Isa 33:22, “For the LORD is our judge,

The LORD is our lawgiver,

The LORD is our king;

He will save us—.”

Gill’s Exposition of the Entire Bible

For the Lord is our Judge,…. The Lord Christ, who has all judgment committed to him by the Father, who will judge his people, right their wrongs, and avenge their injuries:

the Lord is our Lawgiver; who has enacted wholesome laws for his church, writes them on their hearts, and puts his Spirit within them, to enable them to keep them:

the Lord is our King: King of saints, King of Zion, made so by his Father, owned by his church, under whose government it is in safety:

he will save us; from all sin, and from all enemies, with an everlasting salvation. The church here speaks with great pleasure of her interest in Christ under every character, and of her safety as depending upon him. The Targum is,

“the Lord is our Judge, who brought us by his power out of Egypt; the Lord is our teacher, who gave us the doctrine of the law from Sinai; the Lord is our King, he will redeem us, and take vengeance of judgment for us on the army of Gog;”

which shows that the ancient Jews understood this prophecy as referring to times yet to come.”

28.) The Lord is the true God.

Jer 10:10, “But the LORD is the true God;

He is the living God and the everlasting King.

The earth quakes at His wrath,

and the nations cannot endure His indignation.”

Matthew Poole’s Commentary

The Lord is the true God: q. d. All these are but false gods: Jehovah is the alone true God; they are but lies, and the teachers of lies. God is truth itself, and that both in regard of his essence, as it is ascribed to Christ, 1Jo 5:20; and also in regard of his faithfulness, Numbers 23:19 Psalm 31:5.
He is the living God; these are all but dead stocks and stones, Jehovah is the only living God, having life in himself, and giving life to all things else, John 5:21,26. Hence these idols are not only more base than any other creature, but even viler than the matter itself of which they are made.
An everlasting King: these, though accounted kings, and countenanced by kings, yet both they and their kings do all perish; time devours them all with worm or rust, or by injuries and violence offered to them, as in the next verse; but none of these or any thing else can affect the true God, he is
everlasting.
At his wrath the earth shall tremble; he can with his look or frown make the foundations of the heaven and the earth to shake, whereas these stocks can move them no more than they can themselves, which is not one hair’s breadth from their stations.
The nations shall not be able to abide his indignation; not able either to stop it or bear it, but must stoop and fall under it, Psalm 76:7; the wicked will not be able to stand in judgment, Psalm 1:5.

29.) The Lord is our righteousness.

Jer 33:16, “In those days Judah will be saved and Jerusalem will live in safety; and this is the name by which it will be called: the LORD is our righteousness.”

Matthew Poole’s Commentary

In those days shall Judah be saved, and Jerusalem shall dwell safely: it is the opinion of some that a spiritual salvation and security is promised under these expressions, but the most and best interpreters rather understand it of a temporal salvation as primarily intended, though typical of that spiritual and eternal salvation which is often promised to the true Israel of God; as their rest in Canaan typified that rest which remaineth for the people of God.
And this is the name wherewith she shall be called, The Lord our righteousness: our translation of this phrase is something strange, the words in the Hebrew are hl adqy hx wgqa hwxy Pagnine translateth them, and he who shall call it the Lord our righteousness, supplying the verb substantive, is: He who shall call it is the Lord our righteousness. We translate it, this is the name wherewith it shall be called, &c.; that which causes the difficulty is, that the pronoun hz which signifieth he, is applied both to persons and things, and translated he or it, and the relative dva is of all cases, so may be translated who, or which, or with which; those words which our translators have supplied, is the name, are not in the Hebrew. This hath made a great doubt amongst interpreters, whether The Lord our righteousness be the name of Christ, or the name of the city. I do incline to their opinion who think that it is here mentioned as the name of Christ. In that sense there is nothing to be understood but the verb substantive, is, which is ordinarily understood; so the words are thus, and he who shall call it, is, the Lord our righteousness. The context seemeth to favour this, Christ being that Ruler mentioned Jeremiah 33:15, as he who shall execute justice and judgment in the land; besides that, there is no such name any where given, either to the Jewish or Christian church, as the Lord our righteousness, but the full import of that name is spoken of Christ, Isaiah 45:23, which text is applied to Christ, Romans 14:11 Philippians 2:10; he is called the just King, Zechariah 9:9, and our righteousness, 1 Corinthians 1:30.

Rom 3:22, “but it is the righteousness of God

through faith in Jesus Christ for all those who believe; for there is no distinction.”

Barnes’ Notes on the Bible

Even the righteousness of God – The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers, makes it plain that the phrase so often used by him, “righteousness of God,” does not refer to an attribute of God, but to his plan of making people righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God’s mode of regarding people as righteous through their belief in Jesus Christ.

(That the “righteousness of God” cannot be explained of the attribute of justice, is obvious enough. It cannot be said of divine justice, that it is “unto and upon all them that believe.” But we are not reduced to the alternative of explaining the phrase, either of God’s justice, or God’s plan of justifying people. Why may we not understand it of that righteousness which Yahweh devised, Jesus executed, and the Spirit applies; and which is therefore justly denominated the righteousness of God? It consists in that conformity to law which Jesus manifested in his atoning death, and meritorious obedience. His death, by reason of his divine nature, was of infinite value. And when he voluntarily submitted to yield a life that was forfeited by no transgression of his own, the Law, in its penal part, was more magnified than if every descendant of Adam had sunk under the weight of its vengeance.

Nor was the preceptive part of the Law less honored, in the spotless obedience of Christ. He abstained from every sin, fulfilled every duty, and exemplified every virtue. Neither God nor man could accuse him of failure in duty. To God he gave his piety, to man his glowing love, to friends his heart, to foes his pity and his pardon. And by the obedience of the Creator in human form, the precept of the Law was more honored than if the highest angels had come down to do reverence to it, in presence of people. Here then is a righteousness worthy of the name, divine, spotless, broad, lasting – beyond the power of language to characterize. It is that everlasting righteousness which Daniel predicted the Messiah should bring in. Adam’s righteousness failed and passed away. That of once happy angels perished too, but this shall endure. “The heavens,” says Yahweh,” shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, but my salvation shall be forever, and my righteousness shall not be abolished,” This righteousness is broad enough to cover every sinner and every sin. It is pure enough to meet the eye of God himself. It is therefore the sinner’s only shield. See the note at Romans 1:17, for the true meaning of the expression “righteousness of God.”)

By faith of Jesus Christ – That is, by faith in Jesus Christ. Thus, the expression, Mark 11:22, “Have the faith of God” (margin), means, have faith in God. So Acts 3:16, the “faith of his name” “(Greek),” means, faith in his name. So Galatians 2:20, the “faith of the Son of God” means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith see the note at Mark 16:16.) God has promised that they who believe in Christ shall be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all – It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, “unto all” εἰς πᾶς eis pas, may denote that this plan of justification has come “(Luther)” unto all men, to Jews and Gentiles; that is, that it has been provided for them, and offered to them without distinction. The plan was ample for all, was suited for all, was equally necessary for all, and was offered to all. The second phrase, “upon all” ἐπὶ πᾶντας epi pantas, , may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere fact that the announcement had come to all. The apostle adds therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, “upon all,” to a robe, or garment, that is placed upon one to hide his nakedness, or sin; compare Isaiah 64:6, also Philippians 3:9.

For there is no difference – That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of people; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.”

30.) The Lord is a God of retribution.

Jer 51:56, “For the destroyer is coming against her, against Babylon, and her warriors will be captured,

their bows shattered; for the LORD is a God of retribution, He will fully repay.”

Gill’s Exposition of the Entire Bible

Because the spoiler is come upon her, even upon Babylon,…. That is, Cyrus, with his army:

and her mighty men are taken; unawares, by surprise:

everyone of their bows is broken; they had no strength to withstand the enemy, and were obliged to yield at once; lay down their arms, and submit:

for the Lord God of recompences shall surely requite; that God to whom vengeance belongs, and will recompense it; who is a God of justice and equity, the Judge of all the earth; he will render tribulation to them that trouble his; and requite his enemies and the enemies of his people, in a righteous manner, for all the evil they have done, as literal, so mystical Babylon; see Revelation 18:6.”

31.) The Lord is good to those who await Him

Lam 3:25, “The LORD is good to those who await Him,

to the person who seeks Him.”

Gill’s Exposition of the Entire Bible

The Lord is good to them that wait for him,…. For the enjoyment of him as their portion in this world, and in that to come; for his presence here and hereafter; which they are sometimes now deprived of, but should wait patiently for it; since he has his set time to arise and favour them with it; to such is he “good” communicatively, and in a special way and manner. They that wait for him shall not be ashamed, or disappointed of what they expect; they shall renew their spiritual strength, and grow stronger and stronger; they shall inherit the earth, the new heavens and the new earth; enjoy many blessings now, and have good things laid up for them hereafter, eye has not seen, nor ear heard, Isaiah 49:23; perhaps some regard may be had to the coming of Christ in the flesh, which the saints then expected, and were waiting for in faith and hope; to whom the Lord was good and gracious in due time, by performing the mercy promised them, Isaiah 25:9;

to the soul that seeketh him; that seeketh him aright; that seeks him by prayer and supplication; that seeks him in his house and ordinances, where he is to be found; that seeks him early, in the first place, and above all things else; that seeks him earnestly, diligently, with his whole spirit, heart, and soul; that seeks his face, his favour, grace, and glory, and all in Christ, through whom all are to be enjoyed. God is good to such souls; he is a rewarder of them in a way of grace; with himself, as their shield and exceeding great reward; with his Son, and all things freely with him; with his Spirit and graces, and with eternal glory and happiness; such find what they seek for, Christ, his grace, and eternal fire; the Lord never forsakes them, nor the work of his hand in them, and they shall live spiritually and eternally; see Hebrews 11:6.”

32.) The Lord is His name.

Hos 12:5, “And the LORD, the God of armies,

The LORD is His name.”

Gill’s Exposition of the Entire Bible

Even the Lord God of hosts,…. The God Jacob had power over, the Angel he prevailed with, to whom he made supplication with weeping, and who spake with him and his in Bethel, is he whose name is Jehovah; who is the true and living God, the Lord of hosts and armies both in heaven and in earth; of all the angels in heaven, and the legions of them; and of the church militant, and all the saints, who are the good soldiers of Christ, his spiritual militia; and he is the Captain of the Lord’s host, and of their salvation, and to whom all the numerous hosts of creatures, be they what they will, are subject: this is observed, to set off the greatness of the person Jacob wrestled with, and his wondrous grace, in condescending to be overpowered by him:

the Lord is his memorial: or his name, Jehovah, which belongs to this angel, the Son of God, as to his divine Father; and which is expressive of his divine existence, of his eternity and immutability; this is his memorial, or the remembrancer of him; which puts his people in all ages in remembrance of him, what he is, what an infinite, almighty, and all sufficient Being he is; and he is always to be believed in, and trusted to, and to be served, adored, and worshipped. The Targum adds, to every generation and generation.”

Amo 5:8, “He who made the Pleiades and Orion,

And changes deep darkness into morning,

Who also darkens day into night, Who calls for

the waters of the sea and pours them out on

the surface of the earth, The LORD is His name.”

Pulpit Commentary

Verse 8. – Striking instances are given of God’s creative power and omnipotence. Seek him that maketh the seven stars. “Seek him” is not in the Hebrew. “He that maketh,” etc., is in direct antithesis to “ye who turn,” etc. (ver. 7). The seven stars; Hebrew, kimah, “the heap,” the constellation of the Pleiades (Job 9:9; Job 38:31). The Septuagint here has, ὁ ποιῶν πάντα, but in Job has πλειάς. The Vulgate gives, facientem Arcturum. Symmachus and Theodotion give πλειάδα in the present passage. The identification of this term is discussed in the ‘Dictionary of the Bible,’ 2:891. The observation of this most remarkable cluster among the heavenly bodies would be natural to the pastoral life of Amos. And Orion; Hebrew, kesil, “foolish,” a rebel, the name being applied to Nimrod, whose representation was found by the Easterns in this constellation. Some render kesil, “gate;” others connect it with the Arabia sohail, equivalent to Sirius, or Canopus. The Septuagint here has, καὶ μετασκευάζων, “and changing,” which looks as if the translator was not familiar with the Hebrew word, and substituted something in its place. It reads Ὠρίωνος in Job 38:31. Turneth the shadow of death into the morning. “The shadow of death,” the depth of darkness. This and the following clause do not simply state that the regular interchange of day and night is in God’s hands, but rather notify that God is a moral Governor of the world. He saves men from the utmost dangers, from the darkness of sin and from the night of ignorance; and, on the other hand, he sends calamity on those that offend his Law (comp. Amos 4:13). Maketh the day dark with night; literally, as the Septuagint ἡμέραν εἰς νύκτα συσκοτάζων, “darkeneth day into night.” That calleth for the waters of the sea, etc. As judgments are the prophet’s theme, this expression cannot be an intimation of the working of the natural law by which the moisture taken up from the sea as cloud returns upon the earth as rain (comp. Amos 9:6). Rather it is an allusion to the Flood and similar catastrophes, which are proofs of God’s judicial government of the universe, when “he maketh the creature his weapon for the revenge of his enemies” (Wisd. 5:17). The Lord is his Name. Jehovah, the self-existent God, doeth all these marvellous things, and men presume to scout his Law and think to be unpunished (Amos 4:13). Amos 5:8.”

33.) The Lord is a refuge for His people.

Joe 3:16, “The LORD roars from Zion

and utters His voice from Jerusalem,

and the Heavens and the earth quake.

But the LORD is a refuge for His people,

and a stronghold for the sons of Israel.”

Cambridge Bible for Schools and Colleges

16. Jehovah draws near in a mighty storm; heaven and earth quake before Him: but His judgement lights only upon His foes; to His own people He proves Himself a stronghold and defence.
And Jehovah shall roar from Zion, and utter his voice from Jerusalem] Borrowed verbatim from Amos 1:2, where see the note. The figures of the lion’s roar, and of the noise of thunder, are combined. The details of the judgement are not described; but it must no doubt be imagined that in the storm, and the earthquake accompanying it (see the next words), the nations are struck down and destroyed (comp. for the figure Isaiah 28:2; Isaiah 29:6-8; Isaiah 30:30-31). The fact that Jehovah puts forth His power from Zion, His earthly abode, and the sacred capital of the theocracy, is naturally a favourable omen for His faithful people.
and the heavens and the earth shall quake] Cf. Joel 2:10.
but Jehovah will be a refuge unto his people, and a strong hold to the children of Israel] The terms used so often of Jehovah in the Psalms: see e.g. Psalm 14:6; Psalm 46:1; Psalm 27:1; Psalm 31:4; Psalm 43:2.”

34.) The Lord is a light for me.

Mic 7:8, “Do not rejoice over me, enemy of mine.

Though I fall I will rise; Though I live in darkness, the LORD is a light for me.”

Benson Commentary

Micah 7:8-9. Rejoice not against me, O mine enemy — Here begins a new subject; the Jewish nation in general being here introduced speaking in their captivity, and addressing themselves to the Chaldeans. When I fall I shall rise — Or, because I am fallen; for I shall rise. When I sit in darkness, the Lord shall be a light unto me — Neither rejoice nor triumph over me, because I at present sit in darkness, or misery, for Jehovah will again make me prosperous. I will bear the indignation of the Lord — I will patiently, or without repining, bear the affliction, or punishment, Jehovah has inflicted upon me. Because I have sinned against him — Because I am sensible I have highly offended him by my idolatry, injustice, and unmercifulness. Until he plead my cause, and execute judgment for me — Until he shall be pleased to acknowledge my cause, in consequence of my repentance and perseverance in the worship of him, and avenge my injuries on my enemies. It may well be supposed that the Chaldeans made a mock of the Jews for persevering in the worship of Jehovah, or that God who (as they supposed) had not been able to deliver them, his worshippers, out of their hands, the worshippers of Bel and Nebo; whom therefore they esteemed more powerful. He will bring me forth to the light — He will again bring me into a prosperous condition. And I shall behold his righteousness — Or rather, his goodness. What we render righteousness, often signifies, according to the Hebrew, beneficence, or goodness.”

35.) The Lord is avenging and wrathful.

Nah 1:2, “A jealous and avenging God is the LORD; The LORD is

avenging and wrathful. The LORD takes vengeance on His adversaries, and He reserves wrath for His enemies.”

Benson Commentary

Nahum 1:2-3. God is jealous — For his own glory; and the Lord revengeth — Or rather, avengeth, namely, the cause, or ill treatment, of his people, as being the Supreme Governor, who, by office, is bound to deliver the oppressed, and punish the oppressor: he also vindicates his own insulted honour. And is furious — Or rather, is angry. In the Hebrew it is literally, And is the Lord of anger, or wrath; that is, can easily give effect to his anger, or execute what it prompts him to. It would be well if the epithet furious were for ever banished from the sacred writings; and, indeed, from all others, when speaking of God. He reserveth wrath for his enemies — There is nothing in the Hebrew to answer the word wrath; it is only, He reserveth for his enemies. Some supply the word punishment; He has punishment in store to execute upon his enemies, when he pleaseth. The Lord is slow to anger, and great [rather, although he be great] in power, and [or, but] will not at all acquit the wicked — The sense of the clause seems to be, that although God defers punishment, yet he has it in his power to inflict it at all times; and though it be long delayed, yet it will, in the end, overtake the wicked, unless the long-suffering of God lead them to repentance. The Lord hath his way — The method of his providence; in the whirlwind — Which often riseth suddenly, and beareth before it all things that stand in its way. Thus God’s judgments often come unexpectedly, and are irresistible, and most terribly destructive. And the clouds are the dust of his feet — He makes the clouds his chariot, and employs them to whatever purpose he pleases. This and the two following verses are a very noble and majestic description of the power of the Almighty.”

36.) The Lord is slow to anger and great in power.

Nah 1:3, “The LORD is slow to anger and great in power, and the LORD will by no means leave the guilty unpunished. In the gale and the storm is His way, and clouds are the dust beneath His feet.”

Cambridge Bible for Schools and Colleges

3. Nahum 1:3 continues the description of the relation of Jehovah to His enemies: He is longsuffering, delays chastisement long, but eventually takes vengeance. The meaning of the phrase “great in power” is not clear. If employed in the usual objective sense as Job 9:4, the verse would read, The Lord is slow to anger, but great in strength and will by no means leave unpunished (Romans 9:22). If “great in power” had a sense parallel to Job 36:5, “Lo God is great and despises not, great in strength of heart” (mind), that is, if “strength” referred to attributes of the divine mind, magnanimity and longsuffering, the clause would be connected rather with the first, and the verse would read, “The Lord is slow to anger and great in strength, but he will &c.”; see Numbers 14:17-18, to which the verse has great resemblance. The phrase “will not acquit,” or leave unpunished, is used here absolutely, as Exodus 34:7, it being readily understood who it is that He will not let go unpunished; cf. Exodus 20:7; Joel 3:21; Jeremiah 25:29. For “great in power” some would read the usual “great in mercy.”
With Nahum 1:3 b the prophet passes to the manifestation of these attributes of Jehovah or of Jehovah in these attributes in the tempest. The passage does not seem to possess unity as a description of a single Theophany, but rather accumulates features from various manifestations of the Lord, all illustrating His power and its terrible effects in nature and on men.
hath his way in the whirlwind] i.e. He moves and passes in the whirlwind, which is not the mere wind but also all its accompaniments of cloud and darkness. (The Heb. word for “Storm” is spelled exceptionally here, as Job 9:17.) The meaning is not so much that Jehovah uses the whirlwind and storm as the vehicles of His movement as that these commotions and terrors in nature are created by His presence, of which to men they are the tokens. The splendid words “the clouds are the dust of his feet,” like the others “the earth is his footstool” need to be conceived, not explained.”

37.) The Lord is in His holy temple.

Hab 2:20, “But the LORD is in His holy temple.

Let all the earth be silent before Him.”

Benson Commentary

Habakkuk 2:20. But the Lord is in his holy temple — But Jehovah, the true God, is not like one of these, but lives for ever in his holy temple, the heavens, from whence he beholds and governs all things, and is the fountain of being, life, power, and salvation to his people. Let all the earth keep silence before him — Or, as the LXX. render it, stand in awe, or fear before him. The consideration of his infinite perfections, his self-existence, independence, supremacy, immensity, eternity; his omnipresence, omniscience, and omnipotence; his unspotted holiness, his inviolable truth, and impartial justice; and especially his sovereign authority and dominion, should strike all men with a reverential awe, and should dispose them to the most perfect submission toward him; particularly when they see him executing his judgments in the world, as he would shortly do upon the Chaldeans. The expression is taken from the reverent behaviour which young persons, servants, and others are wont to manifest by keeping silence in the presence of their superiors. Or, it alludes to such a silence as is kept in courts of justice, when a judge pronounces the sentence.”

38.) The Lord is righteous within her.

Zep 3:5, “The LORD is righteous within her;

He will do no injustice. Every morning He brings

His justice to light; He does not fail.

But the criminal knows no shame.”

Cambridge Bible for Schools and Colleges

4. All these wrongs they practise undeterred and uninstructed by the presence and operations of the righteous Lord in the midst of them.
The just Lord is] Rather: The LORD is righteous in the midst of her. Jehovah dwells in the midst of Jerusalem and is seen to be righteous both by His word and works, but the people are insensible and receive no impression from His presence and nature. Jeremiah 11:20.
will not do iniquity] Or, doeth no unrighteousness; Deuteronomy 32:4.
Every morning … his judgment to light] Morning by morning, i.e. every morning, constantly, He brings His just judgment or justice to light; His moral rule is as constant and as visible as the material law that brings in the dawn. Cf. Hosea 6:5 (read: my judgment goeth forth like the light).
the unjust knoweth no shame] The unrighteous, untouched by the righteousness of God and receiving no impression from His rule, though exercised before his eyes, pursues his own unrighteous way with no feeling of shame. Jeremiah 3:3; Jeremiah 6:15; Jeremiah 8:12.”

39.) The Lord is our God, the Lord is One.

Mar 12:29, “Jesus answered, “The foremost is, ‘HEAR, ISRAEL! THE LORD IS OUR GOD, THE LORD IS ONE.”

The Lord in Greek is kyrios which means the Master; God; the Messiah; the Supreme Authority; the Ruler of the universe; — which occurs 717 times in the New Testament. THE LORD IS ONE. ONE in Greek is heis which means one only; the One Absolutely; no one else; not even one; alone; the ONE; — which occurs 345 times in the New Testament.

Gill’s Exposition of the Entire Bible

Jesus answered him, the first of all the commandments is,…. Christ replied at once, without taking any time to consider of it, that the chief and principal of all the commands of the law, and what is of the greatest importance is,

hear, O Israel, the Lord our God is one Lord. The Vulgate Latin, and Arabic versions read, “one God”; but the Syriac, and Ethiopic render it, “one Lord”; and that rightly, agreeably to the Greek text, and to Deuteronomy 6:4, from whence this is taken. This passage of Scripture, to the end of the ninth verse, is the first of the sections which were put into their phylacteries; See Gill on Matthew 23:5; and was repeated twice every day, morning and evening; which is by the Jews called from the first word , “the reading of the Shema”: concerning the exact time of the reciting of this, morning and evening, and of the posture in which they do it, reclining in the evening, and standing in the morning, and of the prayers before and after it, various rules are given in their Misna (p), or oral law; it is a precept of great esteem and veneration with them, and attended to with much solemnity. The account Maimonides (q) gives of it is this:

“twice every day they read Keriath Shema; (i.e. “hear, O Israel”, &c.) in the evening and in morning, as it is said, Deuteronomy 6:7. “When thou liest down, and when thou risest up”; in the hour it is the custom of men to lie down, and this is night; and in the hour it is the custom of men to stand, and this is day: and what does he read? three sections; and they are these, “hear”, &c. Deuteronomy 6:4, and it shall come to pass, “if ye shall hearken”, &c. Deuteronomy 11:13, “and Moses said”, &c. Exodus 13:3, and they read the section, “hear, O Israel”, first, because there is in it the unity of God, and the love of him and his doctrine; for it is, , “the great root”, or “foundation”, on which all hangs or depends.”

And it is observable, that the last letter of the word “hear”, and the last of the word “one”, are both written in very large characters in the Hebrew Bible, to denote the greatness of the command, and to cause attention to it. The Jews seek for mysteries in these letters, and think the unusual size of them, points at some very great things: they observe, that the first of these letters is numerically “seventy”, and directs to the seventy names of the law, and the seventy ways in which it may be interpreted, and the seventy nations of the world, from whom the Israelites are distinguished, by their belief of the one God (r); and that the latter stands for the number “four”, and shows that the Lord is the one God, in heaven and in earth, in all the world, and in the four parts of it; and that both these letters put together, make a word, which signifies “a witness”; showing that this passage is a glorious testimony of the unity of God, and that the Israelites are witnesses of it, by believing and professing it; and that should they depart from the faith of it, God would be a witness against them: and now, though there is no solid foundation for such interpretations, yet this shows what an opinion they had of the greatness of this command; to which, may be added, they ask (s),

“why does, “hear, O Israel”, &c. go before that passage in Deuteronomy 11:13. “And it shall come to pass, if ye shall hearken diligently unto my commandments”, &c. but because a man must take upon him, first the yoke of the kingdom of heaven, and after that he must take upon him the yoke of the commandments.”

The sense is, that he must first make a confession of his faith in God, which is contained in Deuteronomy 6:4 and then he must obey his commands; so that they plainly considered this, as the first and greatest of all. These words are frequent in the mouths of the modern Jews, in proof of the unity of God, and against a plurality in the Deity; but the ancient ones, not only consider them as a good and sufficient proof, that there is but one God, but as expressive of a Trinity in the Godhead: with a view to this text they observe (t), that

“Jehovah, “our God, Jehovah”; these are, , “three degrees” (or persons) with respect to this sublime mystery, “in the beginning, God”, or “Elohim, created”, &c.”

And again (u),

“there is an unity which is called Jehovah the first, our God, Jehovah; behold! they are all one, and therefore called one: lo! these three names are as one; and although we call them one, and they are one; but by the revelation of the Holy Ghost it is made known, and they are by the sight of the eye to be known, that “these three are one”, (see 1 John 5:7,) and this is the mystery of the voice that is heard; the voice is one; and there are three things, fire, and wind, and water, and they are all one, in the mystery of the voice, and they are not but one: so here, Jehovah, our God, Jehovah, these, , “three modes, forms”, or “things”, are one.”

Once more they (w) say,

“there are two, and one is joined to them, and they are three; and when they are three, they are one: these are the two names of hear, O Israel, which are Jehovah, Jehovah, and Elohenu, or our God, is joined unto them; and it is the seal of the ring of truth.”

To which I shall subjoin one passage more, where R. Eliezer is asking his father R. Simeon ben Jochai, why Jehovah is sometimes called Elohim, he replies (x), among other things;

“come see, there are “three degrees”, (or persons,) and every degree is by itself; although they are all one, and bound together in one, and one is not separated from another.”

To believe this, is the first and chief commandment in the law, and is the principal article of the Christian faith; namely, to believe that there is one God, and that there are three persons, Father, Son, and Spirit, in the Godhead.”

40.) The Lord is able.

Rom 14:4, “Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.”

Cambridge Bible for Schools and Colleges

5. The question has been much debated whether the observance of the Sabbath was one of the tenets of the “weak brethren,” and so whether it is here ruled by St Paul to be not of permanent moral obligation. (Cp. Colossians 2:16.) If by “the Sabbath” is meant the last day of the week strictly, the answer to both questions must be yes. But as to the observance of a divinely-consecrated Weekly Rest, it is evident (from Genesis 2:3 and Exodus 20:8-11, and cp. such passages of prophetic doctrine as Isaiah 58:13-14,) that the institution stands on a very different level from that of the monthly and yearly Mosaic festivals. It is antecedent to all Jewish law, and in the Decalogue of Exodus it is based on strictly universal grounds, and placed among the great elements of moral duty. No doubt it is impossible to trace the whole process of transition from the observance of the Seventh day to that of the First; but the plain fact remains that the sanctity of the primeval weekly worship-rest was of a kind most unlikely to be slightingly put aside by the Apostles; and thus in such places as this and Colossians 2:16 it is far more likely that the wrong opinion in question was that the whole Mosaic code of festivals was still binding in full detail; that therefore the Saturday was the only possible Sabbath; and that it was to be observed by the Rabbinic rules.
How to deal with those who might reject the Weekly Rest altogether might be a difficult question. But all we are here called on to enquire is whether it was likely that St Paul, with the O. T. before him, would treat the Sabbath (the Sabbath apart from its Rabbinic aspect) as a thing of the same quality as, for example, the new-moon feast.
4. Who art thou that judgest] The verb “judge” connects this with the “judgment” passed by the “eater of herbs” upon the Christianity of his “stronger” brother.—The word “judge” here (as in Matthew 7:1) manifestly does not forbid the entertainment, nor the right expression, of opinions, but the assumption of a tone of judicial opinion: the thinking of others from a level of isolated authority and sanctity.
standeth or falleth] In the sense of acceptance or non-acceptance.
Yea, he shall be holden up] Lit. But he shall he made to stand. The “but” points out that of the two alternatives just given (“standing,” “falling,”) the former, in this case, is certain.”

41.) The Lord is the Spirit.

2Co 3:17, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.”

Ellicott’s Commentary for English Readers

(17) Now the Lord is that Spirit.—Better, the Lord is the Spirit. The words seem at first inconsistent with the formulated precision of the Church’s creeds, distinguishing the persons of the Godhead from each other. We apply the term “Lord,” it is true, as a predicate of the Holy Spirit when we speak, as in the Nicene Creed, of the Holy Ghost as “the Lord, and Giver of life,” or say, as in the pseudo-Athanasian, that “the Holy Ghost is Lord;” but using the term “the Lord” as the subject of a sentence, those who have been trained in the theology of those creeds would hardly say, “The Lord” (the term commonly applied to the Father in the Old Testament, and to the Son in the New) “is the Spirit.” We have, accordingly, to remember that St. Paul did not contemplate the precise language of these later formularies. He had spoken, in 2Corinthians 3:16, of Israel’s “turning to the Lord;” he had spoken also of his own work as “the ministration of the Spirit” (2Corinthians 3:8). To turn to the Lord—i.e., to the Lord Jesus—was to turn to Him whose essential being, as one with the Father, was Spirit (John 4:24), who was in one sense, the Spirit, the life-giving energy, as contrasted with the letter that killeth. So we may note that the attribute of “quickening,” which is here specially connected with the name of the Spirit (2Corinthians 3:6), is in John 5:21 connected also with the names of the Father and the Son. The thoughts of the Apostle move in a region in which the Lord Jesus, not less than the Holy Ghost, is contemplated as Spirit. This gives, it is believed, the true sequence of St. Paul’s thoughts. The whole verse may be considered as parenthetical, explaining that the “turning to the Lord” coincides with the “ministration of the Spirit.” Another interpretation, inverting the terms, and taking the sentence as “the Spirit is the Lord,” is tenable grammatically, and was probably adopted by the framers of the expanded form of the Nicene Creed at the Council of Constantinople (A.D. 380). It is obvious, however, that the difficulty of tracing the sequence of thought becomes much greater on this method of interpretation.

Where the Spirit of the Lord is, there is liberty.—The Apostle returns to the more familiar language. To turn to the Lord, who is Spirit, is to turn to the Spirit which is His, which dwelt in Him, and which He gives. And he assumes, almost as an axiom of the spiritual life, that the presence of that Spirit gives freedom, as contrasted with the bondage of the letter—freedom from slavish fear, freedom from the guilt and burden of sin, freedom from the tyranny of the Law. Compare the aspect of the same thought in the two Epistles nearly contemporary with this:—the Spirit bearing witness with our spirit that we are the children of God, those children being partakers of a glorious liberty (Romans 8:16-21); the connection between walking in the Spirit and being called to liberty (Galatians 5:13-16). The underlying sequence of thought would seem to be something like this: “Israel, after all, with all its seeming greatness and high prerogatives, was in bondage, because it had the letter, not the Spirit; we who have the Spirit can claim our citizenship in the Jerusalem which is above and which is free” (Galatians 4:24-31).”

42.) The Lord is the Avenger.

1Th 4:6, “and that no one violate the rights and take advantage of his brother or sister in the matter, because the Lord is the Avenger in all these things, just as we also told you previously and solemnly

warned you.”

Cambridge Bible for Schools and Colleges

6. that no man go beyond and defraud his brother in any matter] More exactly, that none overreach and take advantage of his brother in the matter. “The matter” is obviously that which occupies the last two verses. Acts of Impurity are social wrongs, as well as sins against the offender’s person. The warning may include any injury done to another touching the affections and engagements that belong to marriage,—“the matter” concerned in the present charge—which is expressly violated by “fornication.” The Apostle sets the wrong in the strongest light: it is to “cheat one’s brother,” and that in what touches most nearly the sanctities of life. Hence the stern warning that follows:—
because that the Lord is the avenger of all such] Rather, an avenger; and concerning all these things—in everything that concerns the honour of the human person and the sacredness of wedded life. Comp. Hebrews 13:4, “Let marriage be had in honour … Fornicators and adulterers God will judge.” It is written that “Vengeance belongs to God;” and in this matter He is peculiarly bound to exercise it.
as we also have forewarned you and testified] or, solemnly attested: the latter verb implies reference to God, as it is expressed in 2 Timothy 4:1, “before God and Christ Jesus.” On this subject it appears—as to the moral consequences of faith in Christ and the social purity that belongs to the sanctified life—the apostles at Thessalonica had spoken very plainly and solemnly from the first.”

43.) The Lord is full of compassion and is merciful.

Jas 5:11, “We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful.”

Cambridge Bible for Schools and Colleges

11. we count them happy which endure …] Better, we call them blessed, the verb being formed from the adjective used in ch. James 1:12. Comp. Luke 2:48. The words may contain a reference to Daniel 12:12.
Ye have heard of the patience of Job] Better, endurance, to keep up the connexion with the verb. It is singular that, though the book is once quoted (1 Corinthians 3:19, Job 5:13), this is the only reference in the New Testament to the history of Job. Philo, however, quotes from Job 14:4 (de Mutat. Nom. xxiv.), and he is referred to by Clement of Rome (1.17.26). The book would naturally be studied by one whose attention had been drawn, as St James’s manifestly had been, to the sapiential Books included in the Hagiographa of the Old Testament. It is obvious that he refers to the book as containing an actual history, as obvious that his so referring to it throws no light on the questions which have been raised, but which it would be out of place to discuss here, as to its authorship and date.
and have seen the end of the Lord] The words have received two very different interpretations. (1) They have been referred to the “end” which the “Lord” wrought out for Job after his endurance had been tried, as in Job 42:12. (2) The “end of the Lord” has been understood as pointing to the death and resurrection of Christ as the Lord who had been named in James 5:7, the highest example of patience in the Old Testament being brought into juxtaposition with the Highest of all Examples. On this view the passage becomes parallel with 1 Peter 2:19-25. The clause that follows is, however, decisively in favour of (1), nor is there any instance of a New Testament writer using the term “end” of the passion and death of Christ. Matthew 26:58, which is the nearest approach to such a use, is scarcely in point.
that the Lord is very pitiful, and of tender mercy] The first of the two adjectives, of which the nearest English equivalent would be large-hearted or perhaps tender-hearted, is not found in any other writer, and may have been a coinage of St James’s. The latter occurs in Sir 2:11, in close juxtaposition with a passage which we have already found referred to in the Epistle (Sir 2:11), and which may therefore have been present to St James’s thoughts. In this instance “the Lord” is clearly used in the Old Testament sense, and this, as has been said, determines the meaning of the previous clause.”

44.) The Lord is not slow about His promise.

2Pe 3:9, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not Pulpit Commentary

Verse 9. – The Lord is not slack concerning his promise, as some men count slackness. The Lord here, as frequently in these Epistles, is God the Father; it is he only who knoweth that day and that hour (Mark 13:32). Some take the genitive τῆς ἐπαγγελίας with “the Lord,” and translate, “The Lord of the promise is not slack.” This is a possible connection, but, not so satisfactory as the ordinary rendering. (For the genitive with the verb βραδύνει, see Winer, 3:30, 6, b.) The latter clause may be understood, “as some think it, i.e., the delay of the judgment, to be slackness;” or better, perhaps, “as some understand the meaning of slackness.” Men are slow in fulfilling their promises from various, often selfish, motives; the Lord’s delay comes from love and long-suffering. But is long-suffering to us-ward; rather, to you-ward, which seems to be the best-supported reading; two ancient manuscripts give “for your sake.” St. Peter has the same thought in the First Epistle (1 Peter 4:20); there he reminds us how the long-suffering of God waited while the ark was a-preparing; here he tells us that the delay of the judgment, at which unbelievers scoff, is due to the same cause. We note here an item of evidence for the common authorship of the two Epistles (comp. Habakkuk 2:3, quoted in Hebrews 10:37, and Ecclus. 32:22, in the Septuagint; also Augustine’s well-known words, “Pattens quid aeternus”). Not willing that any should perish; rather, not wishing or desiring (μὴ βουλόμενος). The participle gives the reason of the Lord’s delay; he hath no pleasure that the wicked should die (Ezekiel 18:23, 32, and Ezekiel 33:11). But that all should come to repentance. The G reek word for “come” (χωρῆσαι), occurs in the same sense in Matthew 15:17 (see also the remarkable parallel from Plutarch, ‘De Flum.,’ page 19 (quoted by Alford), εἰς μετάνοιαν… χωρήσας). Calvin takes it transitively, “willing to receive all to repentance.” But the common translation is plainly right (comp. 1 Timothy 2:4 combined with 2 Timothy 2:25). 2 Peter 3:9.”

God is not willing for any to perish, but for all to come to repentance. There is no reason or excuse for you to go to Hell.

To receive Jesus Christ as your Lord and Savior is to receive the eternal life.
WILLIE WONG THOUGHT
WILLIE WONG
AUGUST 5, 2025
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