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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- 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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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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This psalm is without a title, and it is impossible to ascertain by whom, or on what occasion, it was composed. In the Septuagint and the Latin Vulgate, the title is, "Hallelujah. Of Haggai and Zechariah." But this is without authority, and it is not known how it came to be prefixed. The same title occurs in the Arabic Version. The Syriac Version has the title still more in full: "Spoken by Haggai and Zechariah the prophets, who ascended from the captivity at Babylon, concerning the morning ministration of the priests;" that is, to be used in their morning services. The tradition, therefore, would seem to be that this is a composition of those prophets. That it may have belonged to the times of Haggai and Zechariah is certainly possible, nor is there anything in the psalm inconsistent with that supposition, though there is no positive evidence that it is so. In this portion of the Psalms Ps. 146-150 all begin and end in the same manner, with a Hallelujah; they all belong to one group, and seem to pertain to the same occasion; and it is not inprobable that they constitute a series of psalms intended to commemorate the completion of the walls of Jerusalem, and the finishing of the temple. They would be eminently appropriate to such an event.
This psalm is a general psalm of praise which might be used at any time, containing thoughts such as are appropriately suggested by a contemplation of the character of God, and his dealings with people. The idea is that of the blessedness of trusting in God; the security of those who do it; the superiority of this confidence and peace over any which is reposed in princes; and the evidence that it will be safe to trust in him, furnished by his merciful interpositions in behalf of the oppressed, the hungry, the prisoner, the blind, the bowed down, the righteous, the stranger, the fatherless, and the widow. The psalm, then, has these parts:
I. An expression of a purpose to praise God; or, God as an object of praise, Psalm 146:1-2.
II. Reliance is not to be put in man, even in princes, since all are mortal, Psalm 146:3-4.
III. God is the only Being on whom we can rely, Psalm 146:5-9.
(1) the happiness of that reliance, Psalm 146:5.
(2) reasons for such reliance, Psalm 146:6-9. He is the Creator of all things; he keeps truth; he executes judgment for the oppressed; he shows his kindness toward the hungry, the prisoner, the blind, the bowed down, the righteous, the stranger, the fatherless, and the widow.
IV. God will reign for ever, and he is the God of Zion. His people, therefore, should praise him, Psalm 146:10.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 146 Introduction
The psalmist, full of gratitude, purposes to praise God for ever, Psalm 146:1, Psalm 146:2; and exhorts not to trust in man, not even the most powerful; for which he gives his reasons, Psalm 146:3, Psalm 146:4. The great advantage of trusting in God, Psalm 146:5. The mercies which they who trust in God may expect, Psalm 146:6-9. The Divine government is everlasting, Psalm 146:10.
This is the first of the Psalms called Hallelujah Psalms, of which there are five, and which conclude the book. No author's name is prefixed to this, either in the Hebrew or Chaldee. But the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic, attribute it to Haggai and Zechariah. It was probably written after the captivity, and may refer to the time when Cyrus, prejudiced by the enemies of the Jews, withdrew his order for the rebuilding of the walls of Jerusalem, to which revocation of the royal edict the third verse may refer: Put not your trust in princes etc.
INTRODUCTION TO Psalm 146
This psalm is entitled by the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, "hallelujah", of Haggai and Zechariah; and by Apollinarius, the common hymn of them: and the Syriac inscription is still more expressive,
"it was said by Haggai and Zechariah, prophets, who came up with the captivity out of Babylon.''
Theodoret says this title was in some Greek copies in his time; but was not in the Septuagint, in the Hexapla: nor is it in any other Greek interpreters, nor in the Hebrew text, nor in the Targum; though some Jewish commentators, as R. Obadiah, take it to be an exhortation to the captives in Babylon to praise the Lord: and Kimchi interprets it of their present captivity and deliverance from it; and observes, that the psalmist seeing, by the Holy Spirit, the gathering of the captives, said this with respect to Israel; and so refers it to the times of the Messiah, as does also Jarchi, especially the Psalm 146:10; and which, though they make it to serve an hypothesis of their own, concerning their vainly expected Messiah; yet it is most true, that the psalm is concerning the Messiah and his kingdom, to whom all the characters and descriptions given agree.
CXLVI.
This liturgical hymn, beginning and ending with the familiar “Hallelujah,” is the first of the series of five which are sometimes called the “Greek”—in distinction to the “Egyptian”—Hallel. It was evidently composed for a time of great national depression, when the community, sick of dependence on the favour of foreign princes, turned more and more to the thought of the eternal righteousness and faithfulness of Jehovah.
The recurrence in a slightly changed form of Psalm 146:4 in 1 Maccabees 2:63 shows that the psalm was in existence when that book was written, and also serves to confirm the impression that it belongs to the Maccabæan age. The rhythm is varied.
This Psalm is “the praise of Jehovah as the one true Helper.” Israel is warned against putting its trust in men, however powerful they may seem for the moment to be—a warning demanded perhaps by the particular circumstances and tendencies of the time—and reminded of the privileges it enjoys in the guardianship of Jehovah, the celebration of Whose power, beneficence, and eternal dominion forms the main subject of the Psalm.
It is the first of the five ‘Hallelujah Psalms’ with which the Psalter ends, and it has several points of contact with Psalms 145[88].
[88] Cp. Psalm 146:2 with Psalm 145:2; Psalm 145:5; Psalm 145:7 with Psalm 145:15; Psalm 146:8 with Psalm 145:14; Psalm 146:10 with Psalm 145:13.
To this and the three following Psalms (145–148 of LXX = 146–148 of Heb., 147 being divided), the LXX prefixes the title of Haggai and Zechariah, as it does to Psalms 138. Whether this title represents some tradition, or was simply a conjecture from the use of these Psalms in the services of the Second Temple, is quite uncertain. They can however hardly be earlier than the time of Nehemiah, to the circumstances of which Psalms 147, vv3, 4 of this Psalm may refer.
The use of Psalms 146-150 in the daily Morning Service of the Synagogue is of great antiquity, though not, according to Dr Schiller-Szinessy, so ancient as that of Psalms 145.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 146:1-10.
Ps 146:1-10.
An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust.
Praise ye the Lord - "Ye" - all people. Margin, Hallelujah. See Psalm 104:35; Psalm 106:1.
Praise the Lord, O my soul - See Psalm 103:1, note; Psalm 104:1, note.
This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God, Ps 146:1,2. II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men, Ps 146:3,4. 2. Why we should trust in God (Ps 146:5), because of his power in the kingdom of nature (Ps 146:6), his dominion in the kingdom of providence (Ps 146:7), and his grace in the kingdom of the Messiah (Ps 146:8,9), that everlasting kingdom (Ps 146:10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it.