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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- 19,831 / 19,831
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- en
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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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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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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- 0 / 25,592
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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
감리교 전권 주석
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Section 1
"Author and occasion of the psalm." This psalm, like Psalm 1:1-6; Psalm 2:1-12, and many others, has no title to indicate its authorship; nor is there anything in the psalm itself which can enable us to determine this with any certainty. From the place which it occupies among the acknowledged Psalms of David, it is morally certain that it was regarded by those who arranged the Book of Psalms, as having been composed by him. There is nothing in the psalm to forbid this supposition.
Of course nothing is known as to the occasion on which it was composed. In the Septuagint and the Latin Vulgate, Psalm 9 and Psalm 10 are united, and reckoned as Psalm 9; and thenceforward the reckoning proceeds according to this arrangement, the eleventh in the Hebrew being numbered in those versions as the tenth, etc. This arrangement continues to Psalm 113:1-9 (inclusive). In those versions, Psalm 114:1-8 and Psalm 115 of the Hebrew form but one psalm, and the reckoning coincides. But Psalm 116 in Hebrew is, in those versions, (divided into two, and Psalm 147 in Hebrew is, in those versions, divided into two, thus completing the number of 150 psalms - making the number in the Hebrew, and the Latin Vulgate, and the Septuagint, the same. It is not now known by whom these divisions were made, or on what pretence they were made. There is no known reason for making the divisions of the Psalms that occur in the Septuagint and the Latin Vulgate.
There is no evidence, therefore, that this psalm was composed at the same time, and on the same occasion, as Psalm 9, and there is nothing in the psalm itself that would necessarily lead to this supposition. It is as independent of that in its structure, as one psalm usually is of another.
So far as appears from the psalm itself, it was composed like the former, and like many others, when the writer was in the midst of trouble; and when, for the time, he seemed to be forsaken by God, Psalm 10:1. The nature of that trouble is so far indicated as to show that it arose from the conduct of some formidable enemy, some one who was wicked, someone who was pursuing a secret and underhanded, a clandestine and treacherous course, to destroy the reputation or the life of the author of the psalm. In these circumstances the writer calls upon God to interpose for him. Nothing is indicated, however, by which we can ascertain who this enemy was, or on what occasion, in the life of David, the psalm was composed. It is only necessary to add, that there were several occasions in the life of David which corresponded with what is stated in the psalm, and that it is not necessary to understand the particular occasion more clearly in order to see the meaning of the psalm.
Section 2
"Contents of the psalm." The psalm is properly divided into two parts.
The first contains an account of the character of the enemy to whom the writer refers, Psalm 10:1-11; the second is an appeal to God to interpose and deliver him from the machinations of this foe, Psalm 10:12-18.
I. The characteristics of the enemy, Psalm 10:1-11. Those characteristics were the following:
(a) He was proud, and on that account persecuted the poor, Psalm 10:2.
(b) He was a boaster, and especially, it would seem, was one who was disposed to boast of his wealth, Psalm 10:3.
(c) He was a practical atheist; one too proud to seek after God, or to acknowledge his dependence on him, Psalm 10:4.
(d) His ways were always grievous, or adapted to produce evil, and the reason was that he had no just views on mortal subjects - that the great principles of truth and right were "far above out of his sight," Psalm 10:5.
(e) He was a man who had no apprehensions about the future; one who felt that his course would be one of continued prosperity, and that adversity would never come upon him, Psalm 10:6.
(f) He was profane and openly fraudulent, Psalm 10:7
(g) He was insidious, artful, and underhanded in his doings; a man who would stoop to any act of duplicity and treachery to accomplish his purposes, Psalm 10:8-10.
(h) And he acted as if God had "forgotten," that is, as if God would pass over offences; as though He did not see or regard them, Psalm 10:11.
II. An appeal to God to deliver him from the machinations of this foe, Psalm 10:12-18. This appeal consists of the following parts:
(a) A solemn address to God, beseeching him to remember the cry of the humble or the afflicted, Psalm 10:12.
(b) Arguments to enforce this appeal, or reasons why God should interpose, Psalm 10:13-15. These arguments are:
(1) That he had seen all this; that the effort of the wrong-doer to conceal what he had done was vain; and
(2) that the poor and afflicted had committed himself to God with a firm confidence that he would protect those who relied on him.
(c) The expression of a solemn and full conviction on the part of the writer of the psalm that God would thus interfere, and save those who put their trust in Him, Psalm 10:16-18.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 10 Introduction
The psalmist complains to God of the oppressions which the poor suffer from the wicked man, whom he describes as the hater of the poor, Psalm 10:1, Psalm 10:2; proud, Psalm 10:3; one who will not seek God, Psalm 10:4; and is regardless of his judgments, Psalm 10:5; self-confident, Psalm 10:6; blasphemous and deceitful, Psalm 10:7; strives by subtlety and treachery to destroy the poor, Psalm 10:8-10; and supposes that God is regardless of his conduct, Psalm 10:11. The psalmist calls earnestly on God to preserve the poor and humble, and cast down the oppressor, Psalm 10:12-15. He foresees that his prayer is heard; that judgment will be executed, and the poor delivered, Psalm 10:16-18.
INTRODUCTION TO Psalm 10
This psalm in the Septuagint version, and those that follow it, is a part and continuation of the preceding psalm, and makes but one with it; hence in these versions the number of the following psalms differ from others, and what is the eleventh with others is the tenth with them, and so on to the hundred fourteenth and one hundred fifteenth, which also are put into one; but in order to make up the whole number of one hundred and fifty, the hundred sixteenth and the hundred forty seventh are both divided into two; and indeed the subject of this psalm is much the same with the former. Antichrist and antichristian times are very manifestly described; the impiety, blasphemy, and atheism of the man of sin; his pride, haughtiness, boasting of himself, and presumption of security; his persecution of the poor, and murder of innocents, are plainly pointed at; nor does the character of the man of the earth agree to well to any as to him: his times are times of trouble; but at the end of them the kingdom of Christ will appear in great glory, when the Gentiles, the antichristian nations, will perish out of his land, Psalm 10:1.
X.
See Introduction to Psalms 9.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 10:1-18.
Ps 10:1-18.
The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy.
1. These are, of course, figurative terms (compare
Ps 7:6; 13:1, &c.).
hidest--Supply "thine eyes" or "face."
Why standest thou afar off, O Lord? - That is, What is the reason why thou doest this? The thought upon which this is based is that God might be expected to interpose in a time of trouble, and that His aid might then be looked for. Yet, in this case, He seemed to be an indifferent spectator of the sorrows and afflictions of the wronged and oppressed. This filled the mind of the writer with surprise, and he could not account for it, especially in view of the character of the person or persons who had wronged the author of the psalm. "To stand afar off" in such circumstances, is an attitude of indifference and unconcern - as when others do not come near us if we are sick, or are bereaved, or are in circumstances of poverty and want. That man should do this would have produced no surprise in the mind of the writer; that God should do it was something that filled him with wonder.
Why hidest thou thyself? - As if God concealed himself or kept away. He did not manifest himself, but seemed to let the afflicted man suffer alone.
In times of trouble - Affliction, sorrow, persecution. The particular trouble referred to here was that which was produced by the machinations of the enemy or enemies whose character is described in the following verses. The question, however, is put in a general form, as if it; were strange and unaccountable that God should ever fail to interpose in time of trouble. How often has there been occasion to ask this question in our world!
Why standest thou afar off, O Lord? - This Psalm makes a part of the preceding in the Vulgate and Septuagint; and in four of Kennicott's and De Rossi's MSS. It seems to belong to the time of the captivity, or the return of the captives. It was probably made in reference to Sanballat, and the other enemies or the Jews. There is a great similarity between this and Psalm 13:1-6, Psalm 14:1-7, 35, and Psalm 53:1-6 : In these, as Calmet remarks, we find the same complaints, the same sentiments, and almost the same expressions.
God is represented here as standing at some distance, beholding the oppression of his people, and yet apparently disregarding it.
The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and style are certainly different. In this psalm, I. David complains of the wickedness of the wicked, describes the dreadful pitch of impiety at which they had arrived (to the great dishonour of God and the prejudice of his church and people), and notices the delay of God's appearing against them, Ps 10:1-11. II. He prays to God to appear against them for the relief of his people and comforts himself with hopes that he would do so in due time, Ps 10:12-18.