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
전권 강해·설교·예화 풍부 (항목 대량)
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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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This psalm is expressly ascribed to David, though it is not known why it should be classed among the "Songs of Degrees." On the supposition that these were used by the pilgrims in "going up" to Jerusalem to worship, and that they were sung by the way, this psalm would be particularly appropriate, and is one of the very few, in the entire collection of fifteen, that would be appropriate. This psalm evidently was used on some such occasion, and is beautifully suited to such a design. There is no reason to doubt that it is a composition of David, but it is not now possible to ascertain at what period of his life, or on what particular occasion, it was composed. DeWette has endeavored to show that the psalm must have been composed at a later period in the Jewish history than the time of David. His arguments are:
(1) that these "Psalms of Degrees" mostly pertain to a later period, and yet that they are closely connected together in sense;
(2) that the language indicates a later period than the time of David;
(3) that the pilgrimage to Jerusalem was not instituted until a later age than that of David;
(4) that the mention of the "thrones of the house of David" Psalm 122:5 indicates a later age; and
(5) that Jerusalem is represented Psalm 122:3 as a city already built - probably, as DeWette thinks, referring to Jerusalem as rebuilt after the captivity.
It will be found, however, in the exposition of the psalm, that there is no part of it which is not applicable to David and his times.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 122 Introduction
The satisfaction of a gracious soul in the use of God's ordinances, Psalm 122:1, Psalm 122:2. Description of the internal governmentof Jerusalem, Psalm 122:3-5. Prayers for its peace and prosperity, Psalm 122:6-9.
In the preceding Psalms we find the poor captives crying to God for deliverance; here they are returning thanks that they find they are permitted to return to their own land and to the ordinances of their God.
INTRODUCTION TO Psalm 122
A Song of degrees of David. This is the first of the songs of degrees that bears the name of David: and Kimchi thinks they only were written by him which have his name to them; though he, Abendana, and others, are of opinion that this psalm was composed with a view to the captives in Babylon; who are here represented, and are represented as rejoicing at their going up to Jerusalem, to the solemn feasts there. The inscription in the Syriac version is,
"a "psalm" of David, one of the psalms of ascent, when Cyrus commanded the captivity to go up; spiritually, a promise of good things.''
It seems to be designed for the use of the Israelites, and to be sung by them when they went up to the feasts, three times a year. Some say (a) they sung this by the way, when they carried the firstfruits to Jerusalem.
(a) Weemse's Christ. Synagog. l. 1. c. 6. s. 4. p. 144.
CXXII.
It is on this psalm chiefly that the theory of the pilgrim odes is based. It tells its design in almost so many words, and actually refers to the ordinance which directed every male Israelite to visit the holy city three times a year. The poet stands in imagination or memory at the gates of Jerusalem. The journey is done, and at this moment the excitement and joy with which it was commenced are lovingly recalled. Then follow the impressions produced in the caravan of country strangers by the aspect of the city, the throngs of pilgrims pouring in at the several gates, the royal residences and courts of justice. At this moment the feelings of patriotic admiration and reverence get the better of mere wonder. The thought of the capital—capital political and religious—excites other emotions; and, as in so many instances of other pilgrims in connection with Jerusalem and of Rome, the prayer for the city’s welfare rises to the poet’s lips—a prayer which is none the less real because it reproduces literally the formal Oriental greetings which at such a time would be passing to and fro among the excited groups. The psalm, which shows only very slightly the step-like rhythm, is best arranged in couplets.
Title.—The addition of David is plainly a gratuitous conjecture. The LXX. knew nothing of it.
The home of the author of this Psalm was in the country, at a distance from Jerusalem. He recalls the joy with which he heard the invitation of his neighbours to join the company of pilgrims (Luke 2:44) going up to one of the great Feasts (Psalm 122:1). He describes the overwhelming impression made upon his mind by the sight of the city as they halted in its gates (Psalm 122:2-3), and by the recollections of its ancient glories as the religious and civil centre of the national life (Psalm 122:4-5). With a burst of heartfelt enthusiasm he bids men pray and prays himself for its future welfare (Psalm 122:6-9).
The Psalm may best be explained thus, as the meditation of a pilgrim who, after returning to the quiet of his home, reflects upon the happy memories of his pilgrimage. This is the most natural interpretation of the past tenses in Psalm 122:1-2, ‘I was glad’ … ‘Our feet were standing.’ Many commentators, however, render ‘Our feet are standing,’ and regard the Psalm as uttered at the moment when the pilgrims have reached their goal.
The Heb. text, with which agree Cod. א of the LXX, Aq. and Symm., adds of David to the title: but it is omitted by other MSS of the LXX, by the Targ., and by Jer. The addition may have been suggested by Psalm 122:5; but the Psalm cannot have been written by David, for the Temple is standing, and the opening words are clearly those of one who has to travel to it from a distance; nor even in the time of the monarchy, for Psalm 122:4-5 appear to look back across the Exile to a distant past. Most probably it belongs to the time of Nehemiah, when the walls had been rebuilt, and means taken to provide the city with an adequate population. Psalm 122:6 ff. may perhaps be explained from Nehemiah 11:1 ff.[81]
[81] The use of the relative שׁ (sh) in this Psalm (Psalm 122:3-4) and in Psalm 124:1-2; Psalm 124:6; Psalm 129:6-7; Psalm 133:2-3; Psalm 135:2; Psalm 135:8; Psalm 135:10; Psalm 136:23; Psalm 137:8-9; Psalm 144:15; Psalm 146:3; Psalm 146:5, points to a late date, though “our imperfect knowledge of the history and usage of שׁ” makes the argument an uncertain one (see Driver, Lit. of O. T.6 p. 450): and the use of the participle and verb substantive as in Psalm 122:2 (‘were standing’ = עמדות היו), though not unknown in the earlier stages of the language, becomes common in later books, and is characteristic of Nehemiah.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 122:1-9.
Ps 122:1-9.
This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered.
1, 2. Our feet shall stand--literally, "are standing."
I was glad - It was a subject; of joy to me. The return of the happy season when we were to go up to worship filled me with joy. The language is expressive of the, happiness which is felt by those who love God and his sanctuary, when the stated season of worship returns. The heart is drawn to the house of prayer; the soul is filled with peace at the prospect of being again permitted to worship God. Who the speaker here is, is not known. It may have been David himself; more probably, however, it was designed by him to be used by those who should go up to worship, as expressive of their individual joy.
When they said unto me - When it was said unto me. When the time arrived. When I was invited by others to go. The announcement was joyful; the invitation was welcome. It met the desires of my heart, and I embraced the invitation cheerfully and joyfully.
Let us go into the house of the Lord - Up to the place where God dwells; the house which he has made his abode. If the psalm was composed in the time of David, this would refer to the tabernacle as fixed by him on Mount Zion; if at a later period, to the temple. The language will admit of either interpretation. Compare the notes at Isaiah 2:3.
This psalm seems to have been penned by David for the use of the people of Israel, when they came up to Jerusalem to worship at the three solemn feasts. It was in David's time that Jerusalem was first chosen to be the city where God would record his name. It being a new thing, this, among other means, was used to bring the people to be in love with Jerusalem, as the holy city, though it was but the other day in the hands of the Jebusites. Observe, I. The joy with which they were to go up to Jerusalem, Ps 122:1,2. II. The great esteem they were to have of Jerusalem, Ps 122:3-5. III. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare, Ps 122:6-9. In singing this psalm we must have an eye to the gospel church, which is called the "Jerusalem that is from above."