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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This psalm is ascribed to David, and there is no reason to doubt the correctness of the title in this respect. The psalm is not an original composition, but is made up, with slight alterations, of parts of two other psalms, Psalm 57:7-11; Psalm 60:5-12.
When the psalm was so arranged, or why the parts of two former psalms were thus brought together to form a new composition, it is impossible now to determine. It "may" have been for a mere purpose of art; or it may, more probably, have occurred when the two parts of psalms already in use might be so combined as to be adapted to some new event. It may have been, also, that what had been expressed "on two different occasions" might now be fulfilled or accomplished "on some one occasion," and that thoughts which had been expressed separately before might now be unitedly uttered in praise. Rosenmuller supposes that the psalm in its present form was arranged on the return from the captivity at Babylon, and that the parts of the two separate psalms were found to be suitable for a national song at that time, and were therefore thus brought together. This supposition would have much probability if the psalm were not ascribed to David; and perhaps this fact need not be an insuperable objection - since, if the two psalms from which this is compiled were the work of David, the author of the arrangement might without impropriety attribute the composition itself to David.
There are some slight variations in the psalm, as here arranged, from the original psalms; but why these were made cannot now be determined. Substantially all that will be necessary in the exposition of the psalm will be to notice these variations.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 108 Introduction
The psalmist encourages himself to praise the Lord for mercies he had received, Psalm 108:1-5. He prays for the Divine succor, Psalm 108:6; and encourages the people to expect their restoration, and the enjoyment of all their former privileges and possessions, Psalm 108:7-13.
This Psalm is compounded of two Psalms which we have had already under review. The Psalm 108:1, Psalm 108:2, Psalm 108:3, Psalm 108:4, and Psalm 108:5, are the same with the Psalm 57:7, Psalm 57:8, Psalm 57:9, Psalm 57:10, and Psalm 57:11 of Psalm 57:1-11 : And the Psalm 108:6, Psalm 108:7, Psalm 108:8, Psalm 108:9, Psalm 108:10, Psalm 108:11, Psalm 108:12, and Psalm 108:13, are the same with the Psalm 60:5, Psalm 60:6, Psalm 60:7, Psalm 60:8, Psalm 60:9, Psalm 60:10, Psalm 60:11, and Psalm 60:12 of Psalm 60:1-12 : The variations are few, and of little moment, and the explanation may be seen in the notes on the preceding Psalms, which need not be repeated here. That the Pssalms referred to were made by David, and were applicable to the then state of his affairs, has been the opinion of many; and it is probable that the captives in Babylon composed this out of two above, and applied it to the state of their affairs. Their captivity being now ended, or nearly at an end they look and pray for their restoration to their own land, as amply as it was possessed in the most prosperous days of David. The Syriac considers it as a prophecy of the vocation of the Gentiles. The Hebrew and all the Versions attribute it to David.
INTRODUCTION TO Psalm 108
A Song or Psalm of David. This psalm consists of several passages out of the fifty seventh and sixtieth psalms, with very little variation. Jarchi and Kimchi refer it to the times of the Messiah. The title in the Syriac version is,
"concerning the calling of the Gentiles,''
to which, no doubt, it has respect.
CVIII.
This psalm is taken with some variations from Psalms 57, 60, Psalm 108:1-5 being from Psalm 57:7-11; Psalm 108:6-13 being from Psalm 60:7-12, where see Notes.
The principal variations are in Psalm 108:3, Jehovah for Adonai.
In Psalm 108:6 the construction is changed to suit the new arrangement and the variation in Psalm 108:10, on which see Note, Psalm 60:8. For the authorship of the parts of which the psalm is composed, see their Introductions. The ascription of the composite production to David furnishes a strong presumption against the historical value of the inscriptions.
The first part of this Psalm (Psalm 108:1-5) is an enthusiastic utterance of adoration and thanksgiving, taken from Psalm 57:7-11. The second part (Psalm 108:6-13) is taken from Psalm 60:5-12. It is an appeal for help against Israel’s enemies, grounded upon God’s promise to apportion the land to His people, and give them dominion over the neighbouring nations.
Doubtless it was for liturgical use that these two fragments of older poems were combined into a new hymn. But at what time or under what circumstances this was done can only be conjectured. Apparently Israel was threatened by enemies, and the second part of Psalms 60 was felt to be an appropriate prayer for their needs. But the complaint of severe disaster with which that Psalm opens was not appropriate, and accordingly a thanksgiving was substituted for it. It seems natural to connect this thanksgiving with the repeated calls to thanksgiving in the preceding Psalms (Psalm 105:1 ff.; Psalm 106:1; Psalm 106:47; Psalm 107:1); and the prayer of the second part may have been prompted by some attack or threatened attack on the part of Edom or some other neighbouring nation upon the weak community of the Restoration. The old words of promise and prayer with their historical associations were adapted to new needs. Jehovah had restored His people to their home; thanksgiving for this proof of His lovingkindness and truth was their first duty: but they were exposed to the attacks of envious and malicious neighbours, and His aid was needed to maintain them in secure possession of the land.
Some such thought—apart from the obvious application of Psalm 108:5—seems to have dictated the choice of this Psalm as a Proper Psalm for Ascension Day. On that day adoration and thanksgiving for Christ’s triumph are fitly joined with prayer that He will put forth His power to give His Church the victory over her spiritual enemies.
This Psalm is of interest as proving that no scruple was felt in combining portions of other Psalms for liturgical purposes, and in prefixing to the new composition the title A Psalm of David which those Psalms bore. It justifies the assumption upon internal evidence that other Psalms (e.g. Psalms 19) are of composite origin.
Further it is to be noted that the revision of the second main division of the Psalter by the Elohistic editor (Introd. p. lv f.) must have preceded the compilation of this Psalm. Psalms 57, 60 were obviously in the compiler’s hands in their ‘Elohistic’ form, for in its use of Elohim, ‘God,’ instead of Jehovah this Psalm forms a conspicuous exception to the regular usage of Book v.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 108:1-13.
Ps 108:1-13.
This Psalm is composed of
Ps 108:1-5
of
Ps 57:7-11;
and
Ps 108:6-12
of
Ps 60:5-12.
The varieties are verbal and trivial, except that in
Ps 108:9,
"over Philistia will I triumph," differs from
Ps 60:8,
the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.
O God, my heart is fixed - Prepared, suited, ready. See the notes at Psalm 57:7. In Psalm 57:7, this is repeated: "My heart is fixed; O God, my heart is fixed:" indicating that there "might" have been some doubt or vacillation caused by the circumstances then existing, and the repetition would have respect to that, as if the psalmist had been unsettled and wavering for a time, but was at last firm. In such circumstances it would not be unnatural to "repeat" the assertion, as if there were no longer any doubt. In the beginning of a psalm, however, where there had been no previous expression or feeling of doubt so far as appears, there would be no propriety in repeating the assertion.
I will sing and give praise - See the notes at Psalm 57:7.
Even with my glory - This is not in Psalm 57:1-11. It is literally here, "truly my glory." In Psalm 57:8, however, the expression, "Awake up, my glory," occurs, and this seems to correspond with that language. It means here that it was his glory - his honor - thus to be employed in giving praise to God. It was worthy of all that there was elevated in his nature; of all that constituted his glory; of his highest powers. At no time is man employed in a more noble and lofty work than praise.
This psalm begins with praise and concludes with prayer, and faith is at work in both. I. David here gives thanks to God for mercies to himself, Ps 108:1-5. II. He prays to God for mercies for the land, pleading the promises of God and putting them in suit, Ps 108:6-13. The former part it taken out of Ps 57:7-11,108:1-5, etc., the latter out of Ps 60:5-12,108:6-13, etc., and both with very little variation, to teach us that we may in prayer use the same words that we have formerly used, provided it be with new affections. It intimates likewise that it is not only allowable, but sometimes convenient, to gather some verses out of one psalm and some out of another, and to put them together, to be sung to the glory of God. In singing this psalm we must give glory to God and take comfort to ourselves.