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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- 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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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
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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It is not possible now to ascertain on what occasion this psalm was composed, or who was its author. It has been generally believed that it was written in the later periods of the Jewish history, and after the captivity in Babylon. There is no improbability in the supposition, though there is nothing so marked in the psalm as to make this supposition necessary. It is evident from Psalm 115:2-3, that it was composed in a time of national calamity, and especially of such national disaster as might lead the surrounding nations to say of them that they were forsaken by the God whom they worshipped. This charge is replied to by saying that what had occurred had taken place under the divine permission, and was no proof that Yahweh was not the true God. This thought leads the author of the psalm to prove the utter powerlessness of idols as compared with Yahweh, and, in view of this, to exhort the people of Israel still to trust in their own God as the Being in whom alone they could hope for protection and safety.
The psalm, therefore, comprises the following parts:
I. A statement that all which they had was to be traced to God, Psalm 115:1.
II. The existing troubles of the nation as being so great that the pagan were led to infer that Yahweh could not help them, and to ask, with some show of plausibility, where now was the God in whom they trusted? Psalm 115:2.
III. The general statement of the psalmist that what had occurred was to be traced to God; that it was not evidence that he had forsaken them, but was proof that he was a sovereign, Psalm 115:3.
IV. A statement of the utter weakness, helplessness, and inefficiency of idols; of their entire powerlessness as being without life; and of the stupidity and folly of worshipping such lifeless objects, Psalm 115:4-8.
V. An exhortation to trust in the Lord, on the ground of what he had done, and of the blessings which were to be expected of him, Psalm 115:9-16.
VI. An exhortation to do this at once, since death would soon occur, and praise could not be rendered to him in the grave, Psalm 115:17-18,
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 115 Introduction
God alone is to be glorified, Psalm 115:1-3. The vanity of idols, Psalm 115:4-8. Israel, the house of Aaron, and all that fear God, are exhorted to trust it the Lord, Psalm 115:9-11. The Lord's goodness to his people, and his gracious promises, Psalm 115:12-16. As the dead cannot praise him, the living should, Psalm 115:17, Psalm 115:18.
This Psalm is written as a part of the preceding by eighteen of Kennicott's and fifty-three of De Rossi's MSS.; by some ancient editions the Septuagint, the Syriac, the Vulgate, the Ethiopic, the Arabic, and the Anglo-Saxon. The old Anglo-Scottish Psalter reads it consecutively with the foregoing. Who the author of both was, we know not, nor on what occasion it was written. It seems to be an epinikion or triumphal song, in which the victory gained is entirely ascribed to Jehovah.
INTRODUCTION TO Psalm 115
This psalm is by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, joined to the former, and makes one psalm with it: and Kimchi says, that in some books the psalm does not begin here; but in the best and correct copies of the Hebrew, and in the Targum, it stands a distinct psalm; and the different subject matter or argument shows it to be so. It is ascribed to various persons; by some to Moses and the Israelites, when pursued by Pharaoh: by others to the three companions of Daniel, cast into the fiery furnace: by others to Mordecai and Esther, when Haman distressed the Jews: by others to the heroes at the times of Antiochus and the Maccabees; so Theodoret: by some to Jehoshaphat, when a numerous army came against him; and by others to David, which is more probable; though on what occasion is not easy to say: some have thought it was written by him, when insulted by the Jebusites, 2 Samuel 5:6. The occasion of it seems to be some distress the church of God was in from the Heathens; and the design of it is to encourage trust and confidence in the Lord; and to excite the saints to give him the glory of all their mercies, and to expose the vanity of idols.
CXV.
That this is a late liturgical psalm all commentators agree, but the precise period of its composition cannot be ascertained. The belief that death cut the Hebrew off from all the privileges of the covenant seems to forbid so late a date as the Maccabæan age, though a psalm so priestly in its character, and which apparently celebrates some martial success, would else be appropriately ascribed to the Asmonean period. The psalm has a historic interest for Englishmen, having been chanted by order of Henry V. after the battle of Agincourt. The choric arrangement is indicated by the change of address.
i. In a time of national humiliation Israel supplicates Jehovah to vindicate the honour of His name by raising His people from their degradation. Why should the heathen be allowed to mock, when Israel knows Him to be supreme and omnipotent (Psalm 115:1-3)?
ii. How utterly different is He from the speechless, powerless idols which the heathen make and call gods: gods which must drag down their worshippers to their own level of senselessness and impotence (Psalm 115:4-8).
iii. Exhortations to trust Jehovah and await His blessing (Psalm 115:9-13).
iv. Prayers for blessing and resolves to praise Jehovah (Psalm 115:14-18).
This Psalm was probably composed for use in the Temple services after the Return from Babylon, perhaps when the first flush of enthusiasm had died away, and the little community in Jerusalem realised how contemptibly weak it was in the eyes of its neighbours (Ezra 3:3; Ezra 4:1 ff.), perhaps at a later period (Nehemiah 4:1-5); but the sarcastic description of idols in Psalm 115:4 ff. points rather to the earlier time, when the memories of Babylonian idolatry were still fresh. Israel’s sense of its own weakness adds strength to its faith in Jehovah, to Whom alone it can look for help and protection.
The precise manner in which the Psalm was intended to be sung cannot be determined with certainty. Psalm 115:1-8 may have been sung by the choir of Levites; Psalm 115:9 a, 10 a, 11 a by the precentor, answered in Psalm 115:9 b, 10 b, 11 b by the choir; and Psalm 115:12-18 by the choir. But it is not improbable that Psalm 115:12-15 at any rate were distributed between the two halves of the choir. An allusion to such antiphonal singing is found in Ezra 3:11. The priests and Levites “sang one to another (lit. answered) in praising and giving thanks unto Jehovah.” Cp. Nehemiah 12:40.
The opening words of the Psalm, though properly a prayer, have commonly been used as a thanksgiving, as by Henry V after Agincourt[74]:
[74] “The king … gathering his armie togither, gaue thanks to almightie God for so happie a victorie; causing his prelats and chapleins to sing this psalme: ‘In exitu Israel de Aegypto’: and commanded euerie man to kneele downe on the ground at this verse: ‘Non nobis, Domine, non nobis, sed nomini tuo da gloriam.’ ” Holinshed, quoted by Verity, Henry V, p. 227. In the Vulg. Psalms 114, 115 are one Psalm; the first part would have been sung for the dead and dying (see above, p. 680), and the second part as a thanksgiving.
“Do we all holy rites;
Let there be sung ‘Non nobis’ and ‘Te Deum.’ ”
Shakespeare, Henry V., iv. 8. 128.
In some Heb. MSS and in the LXX and versions dependent on or influenced by it (Vulg., Arab., Aeth., Syr., Theodotion, Jerome) this Psalm is united with Psalms 114. But in tone, structure, and style the two Psalms are quite distinct and cannot originally have been one.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 115:1-18.
Ps 115:1-18.
The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions.
1-3. The vindication of God's mercy and faithfulness
(Ps 25:10; 36:6)
is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven
(Ps 2:4; 11:4)
is avowed.
Not unto us, O Lord, not unto us, but unto thy name give glory - This apparently abrupt commencement of the psalm was undoubtedly in reference to some circumstances which would be well understood at the time when the psalm was composed, but which cannot be definitely ascertained now. It seems to have been in view of some existing troubles, and the language at the same time expresses a hope of the divine interposition, and a feeling that the praise of such interposition would belong wholly to God. The phrase "give glory" means, give all the honor and praise. See the notes at Psalm 29:1-2.
For thy mercy - The mercy or the favor which we seek and look for - thy gracious help in the time of trouble.
And for thy truth's sake - Thy faithfulness to thy promises; thy faithfulness to thy people. The psalmist anticipated this manifestation of faithfulness with confidence; he felt that all the praise for such an anticipated interposition would belong to God.
Many ancient translations join this psalm to that which goes next before it, the Septuagint particularly, and the vulgar Latin; but it is, in the Hebrew, a distinct psalm. In it we are taught to give glory, I. To God, and not to ourselves, Ps 115:1. II. To God, and not to idols, Ps 115:2-8. We must give glory to God, 1. By trusting in him, and in his promise and blessing, Ps 115:9-15. 2. By blessing him, Ps 115:16-18. Some think this psalm was penned upon occasion of some great distress and trouble that the church of God was in, when the enemies were in insolent and threatening, in which case the church does not so much pour out her complaint to God as place her confidence in God, and triumph in doing so; and with such a holy triumph we ought to sing this psalm.