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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- 22,781 / 22,781
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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)
- Translation progress
- 144 / 7,385
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- en
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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- en
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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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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- en
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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- 7 / 3,477
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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 entitled "A Song of Degrees of David." It is one of the four in this collection ascribed to him, and there is no reason to doubt the correctness of the inscription. As to the occasion on which the psalm was composed, however, we have no information. Perhaps there was nothing special in the occasion which called it forth, since it may have been written at any time to set forth the beauty and the power of brotherly love. It may have been composed either for the service of the people when gathered in their annual festivals, or in view of the harmony - the beauty and order - evinced when they were thus gathered together.
The psalm is an illustration, in most beautiful language, of brotherly love, particularly in regard to its calm, and gentle, and sweet influence - like the ointment which flowed down from the head of the anointed priest, or like the gentle dew on Hermon or Zion. It is a psalm applicable alike to a church; to family; to a gathering of friends.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 133 Introduction
The comfort and benefit of the communion of saints, Psalm 133:1-3.
There are different opinions concerning this Psalm; the most probable is, that it represents the priests and Levites returned from captivity, and united in the service of God in the sanctuary. This, the preceding, and the following, appear to make one subject. In the one hundred and thirty-second, the Lord is entreated to enter his temple, and pour out his benediction; in the one hundred and thirty-third, the beautiful order and harmony of the temple service is pointed out, and in the one hundred and thirty-fourth, all are exhorted to diligence and watchfulness in the performance of their duty. It is attributed to David by the Hebrew, the Syriac, and the Vulgate; but no name is prefixed in the Septuagint, Ethiopic, Arabic, and Anglo-Saxon.
INTRODUCTION TO Psalm 133
A Song of degrees of David. This psalm was penned by David, as some think when all the tribes of Israel united and chose and anointed him king over them, 2 Samuel 5:1; but, according to others, when the rebellion of his son Absalom was quelled, and all the tribes of Israel strove who should first bring back the king, and show the greatest zeal and loyalty to him, 2 Samuel 19:9; Theodoret supposes it to be prophetic, and to have respect to the union of the tribes after the Babylonish captivity, who had been disunited in the times of Rehoboam, but now were no more two nations and kingdoms, but one; see Ezekiel 37:16; and others carry it further still, even to the first times of the Gospel, when the Christians were of one heart and of one soul, Acts 4:32; it may indeed be applied to any community, civil or religious, that is in peace and unity: and no doubt the design of David was to promote peace and harmony among his subjects; and love and affection in his family, among his children, brethren one of another, and of Solomon; who was to be his heir and successor, and under whose government it would be well for them to live peaceably and quietly. Kimchi and Ben Melech refer the psalm to the times of the Messiah, and take it to be a prediction of the peace and concord between the King Messiah and the priest, of which Zerubbabel and Joshua were types; see Zechariah 6:13. The inscription of the Syriac version is,
"it is said of Moses and of Aaron, who dwelt in the tabernacle, in the house of the Lord; and there is an intimation in it of the perfect people,''
the Christians in Gospel times.
CXXXIII.
The unity, which is in a manner so truly Oriental, eulogised in this poem, is not mere brotherhood, not political or even religious union generally, but unity at Zion, as the last clause of the beautiful little poem convincingly proves. Nor is it, as most commentators assume, the gathering of the pilgrims at the yearly feast, appropriate though the song would be for such a gathering, and adapted, or at all events arranged, as it doubtless was, for it. The “blessing” (see Psalm 133:3), the covenant blessing, which rested on Zion, where was the centre both of the political and religious life of the nation, is the subject of this psalm. For determining the date of the poem, there is not the slightest indication. The inscription may be dismissed as a Rabbinical conjecture. Perhaps we may conjecture that if the psalm had been composed before the exile, when the sacred oil was still in existence, the consecration of the reigning high priest, instead of that of Aaron, might have been selected. The step-like rhythm is just audible.
This Psalm is commonly supposed to describe the blessings which flowed from the meeting of the Israelites at Jerusalem at the great religious festivals. Such meetings were a consecration of the whole nation; they diffused a spirit of brotherly harmony throughout it; they sustained and quickened the national life by bringing individuals into fellowship with Jehovah and with one another at the religious centre of His choice. Attractive as this view is, and natural as it may have been to apply the Psalm to these gatherings, it is questionable whether it was the sight of them which inspired the poet. “Dwelling together” implies more than a temporary sojourn for a few days; and it seems preferable to connect the Psalm with Nehemiah’s efforts to re-people Jerusalem (Nehemiah 11:1 ff.). It presents an ideal to be aimed at. Old animosities are to be laid aside. Brethren are to dwell together as brethren should do. A strong and united metropolis, at once the religious and political centre of the country, will consecrate and invigorate the whole nation, and spread blessing through the body of which it is the head.
If the title of David could be regarded as authentic, the Psalm might refer to the reunion of the nation after the civil discords of the early years of his reign. It is however wanting in the Targum, and in some MSS of the LXX and of Jerome, and the language of the Psalm points to a post-exilic date for this as for the other Psalms of Ascent.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 133:1-3.
Ps 133:1-3.
The blessings of fraternal unity.
1, 2. As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices
(Ex 30:22, 25, 30).
Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, 2 Samuel 1:26; of a place, Genesis 49:15; of words, Proverbs 15:26; of beauty or glory, as of Yahweh, Psalm 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Matthew 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, John 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."
This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love, Ps 133:1. II. The illustration of that doctrine, in two similitudes, Ps 133:2,3. III. The proof of it, in a good reason given for it (Ps 133:3); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very proper; it is "the benefit of the communion of saints."