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
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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 bears to the closing part of Psalm 40 (Psalm 40:13-17, see the notes in the Introduction to that psalm) a resemblance similar to that between Psalm 14:1-7 and Psalm 53:1-6. The one is not indeed a mere copy of the other, but the one is substantially the same as the other, with some slight variations, apparently introduced to fit it for some new occasion on which it was to be used. We do not know what the occasion in either case was; but it would seem that in this instance, the psalmist found, in the closing verses of the fortieth psalm, language which "very nearly" expressed what he felt on some particular occasion, and which might, by a slight change, be applied to the use for which it was then desired.
We have no further knowledge of the "occasion" on which this was done, than what is implied in the title: "to bring to remembrance." For the meaning of this, see thenotes at the title to Psalm 38. It determines nothing, however, as to the reason why the closing part of Psalm 40 was selected as the subject of a separate psalm, or why the changes were made which here occur. It merely denotes that there were things which it was proper to preserve in the recollection; or principles which it was of importance for the people of God to remember.
It will be necessary, in considering the psalm, only to note, in each verse successively, the alterations which are made from Psalm 40.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 70 Introduction
The psalmist prays for speedy deliverance, Psalm 70:1; prays against those who sought his life, Psalm 70:2, Psalm 70:3; and for the blessedness of those who sought God, Psalm 70:4; urges his speedy deliverance, Psalm 70:5.
The title in the Hebrew is, To the chief Musician, A Psalm of David, to bring to remembranee. There seems little sense in this title. It seems to intimate that the Psalm was written as a memorial that David had been in sore affliction, and that God had delivered him. So the Vulgate, Septuagint, Ethiopic, and Arabic. It is almost word for word the same with the five last verses of Psalm 40, to the notes on which the reader is referred.
INTRODUCTION TO Psalm 70
To the chief Musician, A Psalm of David, to bring to remembrance. This psalm, according to Kimchi, was composed by David when he fled from Saul, or from Absalom; so Theodoret; but if at either of those times, it is most likely to be the latter, since the following psalm, it is certain, was penned when he was an old man, Psalm 69:9; the word translated "to bring to remembrance" is thought, by Aben Ezra, to be the first word of some pleasant song; see Psalm 38:1. The Targum paraphrases it, to remember the use of the frankincense; alluding to Leviticus 2:2; Jarchi says it signifies prayer, and refers to Psalm 20:7, as instances of the use of the word in such a sense; and so this psalm is composed by the psalmist in a petitionary way, to put the Lord in remembrance of his afflictions, and of his promises of help and deliverance, which he prays for; see Psalm 132:1; and that he would avenge him on his enemies, and show respect to his friends; or it was written to refresh his own memory with his present state, and to put him in mind from whence he might expect help and salvation. The title of the psalm in the Arabic version is, and so in the Vulgate Latin, following the Septuagint,
"a remembrance that the Lord had saved him:''
and in the Syriac version,
"a psalm of David as to the letter, when he sent Joab to take Shemuah (Sheba), who rebelled; also a supplication of the righteous, and even of Christ himself.''
And seeing this follows upon the preceding, and may be reckoned an appendix to it, and there are some things in it which manifestly refer to the latter part of that, and the whole is detached from the fortieth psalm, with which it agrees, a few words only excepted, which manifestly belongs to the Messiah; it is right to understand this of him; Psalm 40:13.
LXX.
For this detached fragment, broken off even in the middle of a clause, see Psalm 40:13-17.
Title.—See titles Psalms 4, 38
This short prayer for speedy help and the discomfiture of malicious enemies is a repetition of Psalm 40:13-17 with some slight variations. Jehovah has been changed to God in Psalm 70:1 a, 4 c, and Lord to God in 5 b, according to the usual practice of the editor of the Elohistic collection; but Jehovah has been retained in Psalm 70:1 b and substituted for my God in Psalm 70:5 d for the sake of variety, where God occurs in the same verse. In other respects Psalms 40 appears to present a more original text. On the relation of these verses to the rest of Psalms 40, see Introd. to that Psalm. Probably, as the title suggests, they were detached from Psalms 40 for liturgical purposes.
The title to bring to remembrance, prefixed also to Psalms 38, has commonly been explained to refer to the contents of the Psalm, either as a record of suffering, or as a prayer intended to bring the suppliant to God’s remembrance. But more probably it should be rendered, to make memorial (R.V. marg.), or, for making the memorial (LXX εἰς ἀνάμνησιν as in Leviticus 24:7; cp. Numbers 10:10), and explained as a note of the liturgical use of the Psalm either in connexion with the offering of incense, or at the offering of the Azkârâ. (1) The phrase to make a memorial of incense occurs in Isaiah 66:3; and for the connexion of prayer with offering of incense see Numbers 16:46 ff.; Luke 1:9-10. The Targum suggests this reference in its double rendering, To remember concerning the use of incense, (2) The Askârâ or Memorial was a technical term in the Levitical ritual (a) for the portion of the ‘meal-offering’ mixed with oil and burnt with incense on the altar (Leviticus 2:2); (b) for the incense placed on the shewbread and afterwards burnt (Leviticus 24:7). Though probably the term originally meant only ‘a fragrant offering’ (see Dillmann on Leviticus 2:2), it was interpreted to mean ‘a memorial’ (LXX μνημόσυνον, Vulg. memoriale) as bringing the offerer to God’s remembrance. There may be an allusion to the use of Psalms in connexion with the Askârâ in 1 Chronicles 16:4, where to celebrate (R.V.) is the same word as that used here.
The liturgical use of the Psalm must have arisen in days of national distress and persecution, and implies the application of the Psalm to the nation. A hint of this national application is given in the Targum of Psalm 70:1 a, “O God make haste to deliver us.”
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 70:1-5.
Ps 70:1-5.
This corresponds to
Ps 40:13-17
with a very few variations, as "turn back"
(Ps 70:3)
for "desolate," and "make haste unto me"
(Ps 70:5)
for "thinketh upon me." It forms a suitable appendix to the preceding, and is called "a Psalm to bring to remembrance," as the thirty-eighth [see on
Ps 38:1,
title].
Make haste - These words are supplied by our translators. The first word in Psalm 40:13, rendered "be pleased," is here omitted in the original. The psalm in the Hebrew begins abruptly - "O God, to deliver me," - leaving the impression that this is a fragment - a fragment commencing without even the care necessary to make the grammatical construction complete.
O God - Hebrew, אלהים 'Elohiym. In the corresponding place in Psalm 40:13 the word is "Yahweh." Why the change was made is unknown. The remainder of the verse is the same as in Psalm 40.
This psalm is adapted to a state of affliction; it is copied almost word for word from the fortieth, and, some think for that reason, is entitled, "a psalm to bring to remembrance;" for it may be of use sometimes to pray over the prayers we have formerly made to God upon similar occasions, which may be done with new affections. David here prays that God would send, I. Help to himself, Ps 70:1,5. II. Shame to his enemies, Ps 70:2,3. III. Joy to his friends, Ps 70:4. These five verses were the Ps 40:13-17,70:1-5 He seems to have intended this short prayer to be both for himself and us a salve for every sore, and therefore to be always in mind; and in singing we may apply it to our particular troubles, whatever they are.