Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The author of this psalm, as of those which immediately precede it, is unknown. It is very general in its character, and has no allusion to any circumstances by which one could determine the name of the author, or the occasion on which it was written. In connection with the five following psalms, it constitutes what was known among the Hebrews as the "Hallel'; that is, the song of praise, sung on great occasions, at the annual festivals, and especially at the Passover and the Feast of tabernacles. Buxtorf, Lexicon. Tal., p. 613, et al.
This psalm, which is expressive of the majesty of God, as having a claim to universal praise, consists essentially of two parts:
I. The general statement that God is to be praised, and a call on all to engage in that service, Psalm 113:1-3.II. Reasons why he should be praised, Psalm 113:4-9.
(1) he is exalted above all nations, Psalm 113:4;
(2) None can be compared with him, Psalm 113:5;
(3) he is condescending, and looks with interest on the things in heaven and on earth, Psalm 113:6;
(4) He exalts the poor to positions of honor and influence, Psalm 113:7-8;
(5) He constitutes and appoints families, with all that is tender and joyous in the domestic relation, Psalm 113:9.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 113 Introduction
An exhortation to bless God for his own excellencies, Psalm 113:1-6; and for his great mercy to the poor and necessitous, Psalm 113:7-9.
Psalm 113:1-9, Psalm 114:1-8, 115, 116, Psalm 117:1-2, and 118, form the great Hallel, and were sung by the Jews on their most solemn festivals, and particularly at the passover. To these reference is made by the evangelists, Matthew 26:30, and Mark 14:26, there called the hymn which Jesus and his disciples sung at the passover, for the whole of the Psalms were considered as one grand hymn or thanksgiving. It was probably composed after the return from the captivity. It has no title but Hallelujah in the Hebrew and ancient Versions.
INTRODUCTION TO Psalm 113
With this psalm begins the great "Hallel", which ends with Psalm 118; and was used to be sung at the Jewish festivals, particularly at the feast of tabernacles and of the passover; and is thought by some to be the hymn sung by Christ and his apostles, after the celebration of the Lord's supper; in which there are many things pertinent to that occasion as well as to the above feasts. This psalm is a song of praise for redemption by Christ, to be sung in Gospel times, when the name of the Lord should be known among all nations, from the rising to the setting sun. It is thought by some to be an abridgment of the song of Hannah, 1 Samuel 2:1, there is an agreement.
CXIII.
This psalm begins the Hallel, or as sometimes called, the great Hallel—though that name more properly is confined to Psalms 136—recited at the great Jewish feasts. It is partly modelled on Hannah’s song. Its form is regular.
Psalms 113-118 form the Hallel, or Hymn of Praise, which according to Jewish liturgical usage is sung at the three great Festivals of Passover, Pentecost, and Tabernacles, at the Festival of the Dedication, and at the New Moons (with the exception of the New Year). At the domestic celebration of the Passover, Psalms 113, 114 are sung before the meal, Psalms 115-118 after it, when the fourth cup has been filled. It was probably the hymn sung by our Lord and His disciples before they left the upper chamber (Matthew 26:30; Mark 14:26). This group of Psalms is also called the Egyptian Hallel (Psalm 114:1).
The term Great Hallel is also used, but ancient Jewish authorities were not agreed as to its meaning. According to one view it denoted Psalms 136; according to another, Psalms 120-136; according to a third, Psalms 135, 136. (Levy-Fleischer, Neuhebr. Wörterbuch, i. 473 a.)
The choice of three Psalms from the Hallel (113, 114, 118) as the Proper Psalms for Evensong on Easter Day marks the connexion of the Christian Festival with the Jewish Festival which it succeeded.
This Psalm evidently belongs to the post-exilic period, and expresses the gratitude of Israel for its restoration from the Captivity. It is “a connecting link between the Song of Hannah and the Magnificat of the Virgin” (Bp Perowne).
It is a call to praise Jehovah, Who, though enthroned in majesty in heaven, condescends to care for the weak and lowly on the earth. It consists of three equal stanzas.
i. A call to the universal and unceasing praise of Jehovah (Psalm 113:1-3).
ii. His exaltation and condescension (Psalm 113:4-6).
iii. Instances of His condescension (Psalm 113:7-9).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 113:1-9.
Ps 113:1-9.
God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn.
1-3. Earnestness and zeal are denoted by the emphatic repetitions.
servants of the Lord--or, all the people of God.
name of the Lord--perfections
(Ps 5:11; 111:9).
Praise ye the Lord - Margin, as in Hebrew, "Hallelujah." See the notes at Psalm 106:1.
Praise, O ye servants of the Lord - You who profess to serve and obey him; who acknowledge him as your God. In the original this is also the word "Hallelu," הללוּ halelû.
Praise the name of the Lord - Still the same word "Hallelu." The name of the Lord is put here, as it is often, for the Lord himself.
This psalm begins and ends with "Hallelujah;" for, as many others, it is designed to promote the great and good work of praising God. I. We are here called upon and urged to praise God, Ps 113:1-3. II. We are here furnished with matter for praise, and words are put into our mouths, in singing which we must with holy fear and love give to God the glory of, 1. The elevations of his glory and greatness, Ps 113:4,5. 2. The condescensions of his grace and goodness (Ps 113:6-9), which very much illustrate one another, that we may be duly affected with both.