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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- en
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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- 21,603 / 22,101
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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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- 12,528 / 30,759
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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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This very beautiful psalm is entitled "A Psalm of David." Nothing in the psalm forbids the supposition that he was its author, although nothing in the psalm or elsewhere enables us to ascertain the precise occasion on which it was written.
It seems to have been composed after some signal manifestation of the mercy of God, or some striking proof of his compassion and loving-kindness; after some danger which threatened life, and was regarded as evidence of the divine displeasure, but had now passed by; after God had interposed, and checked and arrested judgments which threatened ruin, and had manifested himself again as a loving Father. This merciful interposition filled the heart of the psalmist with emotions of gratitude and praise, and led him to call on his own soul Psalm 103:1-2, and all the angels Psalm 103:20, and the hosts of heaven Psalm 103:21, and all the works of God everywhere Psalm 103:22 to unite in celebrating his praise. The psalm is exceedingly regular in its structure and composition; beautiful in its language and conceptions; adapted to all times and ages; suited to express the feelings of gratitude to God for deliverance from trouble, and for the manifestation of his mercy; suited to elevate the soul, and to fill it with cheerful views. These circumstances have made it a favorite psalm as a vehicle of praise in all ages. It is, moreover, eminently suited to express the feelings of the soul in view of the redeeming love and mercy of God; the goodness of God in the forgiveness of sin through a Saviour; and his tender compassion for his people as a Father; and it is, therefore, one to which the Christian oftener turns than to almost any other of the psalms as expressive of the deep and grateful feelings of his heart.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 103 Introduction
God is praised for his benefits to his people, Psalm 103:1, Psalm 103:2; he forgives their iniquities, and heals their diseases, Psalm 103:3; redeems their lives, crowns them with loving-kindness, Psalm 103:4; satisfies them with good things, renews their youth, Psalm 103:5; he helps the oppressed, makes his ways known, is merciful and gracious, and keeps not his anger for ever, Psalm 103:6-9; his forbearance, and pardoning mercy, Psalm 103:10-12; he is a tender and considerate Father, Psalm 103:13, Psalm 103:14; the frail state of man, Psalm 103:15, Psalm 103:16; God's everlasting mercy, and universal dominion, Psalm 103:17-19; all his angels, his hosts, and his works, are invited to praise him, Psalm 103:20-22.
The inscription in the Hebrew, and in all the Versions, gives this Psalm to David; and yet many of the ancients believed it to refer to the times of the captivity, or rather to its conclusion, in which the redeemed Jews give thanks to God for their restoration. It is a Psalm of inimitable sweetness and excellence; contains the most affectionate sentiments of gratitude to God for his mercies; and the most consoling motives to continue to trust in God, and be obedient to him.
INTRODUCTION TO Psalm 103
A Psalm of David. The Targum adds,
"spoken in prophecy,''
as doubtless it was, under the inspiration of the Holy Spirit. Some think it was written by David, after a fit of illness, and his recovery from it, since he speaks of his diseases being healed, and his youth renewed; for which reason the Syriac interpreter suggests it was written in his old age; for he makes the subject of the psalm to be,
"concerning coldness which prevailed upon him in old age;''
but rather he wrote it when his heart was warm with a sense of the love of God, and spiritual blessings of grace flowing from thence; and in it celebrates and sings the benefits of New Testament times; and it is a psalm suitable to be sung by every believer, under a quick sense of divine favours: wherefore the above interpreter better adds,
"also an instruction and thanksgiving by men of God;''
whom the psalmist may very well be thought to personate, even in Gospel times; and much rather than the Jews in captivity, as Kimchi thinks.
CIII.
This psalm has been compared to a stream which, as it flows, gradually acquires strength and volume till its waves of praise swell like those of the sea. The poet begins by invoking his own soul to show its gratitude for the Divine favour, and, by a highly artistic touch, makes the psalm, after rising to sublime heights, end with the same appeal to personal experience. But national mercies till much the larger space in his thought, and he speaks throughout as much in the person of the community as his own. Beyond one probable Aramaism in Psalm 103:3, and a possible dependence in one passage on the Book of Job (comp. Psalm 103:16 with Job 17:10), there is nothing to indicate the time of the psalm’s composition. The rhythm is varied, and the form irregular.
The hope of the preceding Psalm (Psalm 103:13) has been realised. Sorrow has been turned into joy. God has forgiven the sins of His people and taken them back into His favour. Praise and thanksgiving take the place of complaint and supplication.
The Psalm bears the name of David in the title, but it is impossible to suppose that it was written by him. The Aramaic colouring of the language[56], the allusions to Job, Jeremiah, and the later chapters of Isaiah, and the general style and matter of the Psalm, combine to make it certain that it belongs to a far later date. If Psalms 102 may be assigned to the close of the Exile, Psalms 103 may with equal probability be placed in the early years of the Return. It was written while the sense of the nation’s forgiveness, of which that deliverance was the proof, was still fresh and vivid.
[56] In Psalm 103:3-5 peculiar forms of the pronominal suffix of 2nd pers. sing. fem. çkî, and plur. aykî are used. They are found again in Psalm 116:7; Psalm 116:19; Psalm 135:9; Psalm 137:6; and elsewhere only in 2 Kings 4:2 ff., Jeremiah 11:15(?); Song of Solomon 2:13(?). They resemble the Aramaic form, and appear to have been in use in the dialect of North Israel, and to have been employed occasionally after the Exile under the influence of Aramaic (cp. the Aramaic form of suffix for 3rd pers. masc. in Psalm 116:12) in poetry as rhythmically euphonious forms. See Gesen.-Kautzsch Gram. § 91, 1, R. 2; 2 R. 2.
It is evident that Psalm 103:10 ff. speak of Jehovah’s mercies to the nation, and some commentators think that the speaker in Psalm 103:1-5 also is the personified nation. But the change from the singular in Psalm 103:1-5 to the plural in Psalm 103:6 ff. is left unexplained by this theory. Here, as in Psalms 102, it is more natural to suppose that the Psalmist, when he uses the first person singular, is really speaking for himself, and using words which any other pious Israelite might appropriate for the expression of his own personal feelings.
But just as in Psalms 102 national sorrows and sufferings have so deeply entered into the Psalmist’s heart that he speaks of them as his own, so here he so completely identifies himself with the destinies of the nation that its joys are his own, and he gives thanks for national deliverance and national mercies as though they had been vouchsafed to him individually.
The Psalm falls into five approximately equal stanzas, the first and last forming the introduction and conclusion, and the other three the main body of the Psalm.
i. The Psalmist summons his soul and all his faculties to praise Jehovah for pardon, redemption, and bountiful provision for every need (Psalm 103:1-5).
ii. Jehovah’s revelation of Himself to Moses has been verified afresh in His recent treatment of Israel (Psalm 103:6-10). His pardoning mercy knows no limits; His fatherly love shews the most tender consideration (Psalm 103:11-14). Man may be frail and transitory, but those who fear Jehovah can rest in the assurance of His eternal faithfulness to their posterity (Psalm 103:15-18).
iii. The thought of the universality of Jehovah’s kingdom naturally introduces the call to all creation to join in an universal chorus of praises (Psalm 103:19-22).
The Psalm is one of singular beauty. Its tenderness, its trustfulness, its hopefulness, anticipate the spirit of the N.T. It does not contain one jarring note, and it furnishes fit language of thanksgiving for the greater blessings of a more marvellous redemption than that of Israel from Babylon.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 103:1-22.
Ps 103:1-22.
A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song.
1. Bless, &c.--when God is the object, praise.
my soul--myself
(Ps 3:3; 25:1),
with allusion to the act, as one of intelligence.
all . . . within me--
(De 6:5).
his holy name--
(Ps 5:11),
His complete moral perfections.
Bless the Lord, O my soul - The word "bless," as applied to God, means to praise, implying always a strong affection for him as well as a sense of gratitude. As used with reference to people, the word implies a "wish" that they may be blessed or happy, accompanied often with a prayer that they may be so. Such is the purport of the "blessing" addressed to a congregation of worshippers. Compare Numbers 6:23-27. The word "soul" here is equivalent to mind or heart: my mental and moral powers, as capable of understanding and appreciating his favors. The soul of man was "made" to praise and bless God; to enjoy his friendship; to delight in his favor; to contemplate his perfections. It can never be employed in a more appropriate or a more elevated act than when engaged in his praise.
And all that is within me ... - All my powers and faculties; all that can be employed in his praise: the heart, the will, the affections, the emotions. The idea is, that God is worthy of all the praise and adoration which the entire man can render. No one of his faculties or powers should be exempt from the duty and the privilege of praise.
This psalm calls more for devotion than exposition; it is a most excellent psalm of praise, and of general use. The psalmist, I. Stirs up himself and his own soul to praise God (Ps 102:1,2) for his favour to him in particular (Ps 102:3-5), to the church in general, and to all good men, to whom he is, and will be, just, and kind, and constant (Ps 102:6-18), and for his government of the world, Ps 102:19. II. He desires the assistance of the holy angels, and all the works of God, in praising him, Ps 102:20-22. In singing this psalm we must in a special manner get our hearts affected with the goodness of God and enlarged in love and thankfulness.