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, also, purports to be a psalm of Asaph; that is, it was either composed by him or for him; or it was the composition of one of his descendants who presided over the music in the sanctuary, and to whom was given the general family name, Asaph. The psalm pertains to the same general subject as Psalm 74, and was composed evidently in view of the same calamities. Rudinger, DeWette, and some others, suppose that the reference in the psalm is to the persecutions under Antiochus Epiphanes. To this opinion, also, Rosenmuller inclines. The most common, and the most probable supposition, however, is that it refers to the destruction of the temple by Nebuchadnezzar and the Chaldeans.
The contents of the psalm are as follows:
I. A statement of the calamity which had come upon the nation. The pagan had come into the heritage of God; they had defiled the sanctuary; they had made Jerusalem desolate; they had murdered the inhabitants; and the nation had become a reproach before the world, Psalm 79:1-4.
II. A prayer for the divine interposition, Psalm 79:5-6.
III. Reasons for that prayer, or reasons why God should interpose in the case, Psalm 79:7-13. These reasons are,
(a) that they had devoured Jacob, Psalm 79:7;
(b) that the people, on account of their sins, had been brought very low, Psalm 79:8;
(c) that the divine glory was at stake, Psalm 79:9-10;
(d) that they were in a suffering and pitiable condition, many being held as captives, and many ready to die, Psalm 79:11 :
(e) that justice demanded this, Psalm 79:12; and
(f) that this interposition would lay the foundation for praise to God, Psalm 79:13.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 79 Introduction
The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, Psalm 79:1-7. He prays for the pardon and restoration of his people, and promises gratitude and obedience, Psalm 79:8-13.
The title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity; or else to the family of Asaph; or to a band of singers still bearing the name of that Asaph who flourished in the days of David; for most undoubtedly the Psalm was composed during the Babylonish captivity, when the city of Jerusalem lay in heaps, the temple was defiled, and the people were in a state of captivity. David could not be its author. Some think it was composed by Jeremiah; and it is certain that the sixth and sevenths verses are exactly the same with Jeremiah 10:25 : "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him; and have made his habitation desolate."
INTRODUCTION TO Psalm 79
A Psalm of Asaph. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is,
"a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.''
The title of the Syriac versions,
"said by Asaph concerning the destruction of Jerusalem.''
The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.
LXXIX.
The relation of this psalm to Psalms 74 is so close, notwithstanding some points of difference, that commentators are almost unanimous in assigning them to the same period, if not the same author. Psalm 79:1, indeed, by itself seems to point to a profanation of the Temple, such as that by Antiochus, and not a destruction like Nebuchadnezzar’s. To one of these events the psalm must refer. Great importance is attached to the similarity of Psalm 79:6-7, with Jeremiah 10:25, and it certainly looks as if the latter were an adaptation and expansion of the psalmist. Again, Psalm 79:3 (see Note) appears to be quoted in 1 Maccabees 7:17. On the other hand, every one allows that the best commentary on the psalm is the 1st chapter of 1 Maccabees. A Maccabæan editor may have taken a song of the Captivity period and slightly altered it to suit the events before his eyes. The psalter affords other instances of such adaptation. (See, e.g., Psalms 60) The verse flows smoothly, now in triplets, now in couplets.
Title.—See Title, Psalms 1.
The occasion of this Psalm has already been discussed in the Introduction to Psalms 74. It consists of three stanzas.
i. The Psalmist tells God of the invasion of His land, the desecration of His Temple, the destruction of His city, the slaughter of His servants, the reproach of His people (Psalm 79:1-4).
ii. He entreats God to show mercy to Israel, and not to punish them any more for the sins of their forefathers, but to chastise their wanton oppressors (Psalm 79:5-8).
iii. Once more he pleads for help and pardon, urging that the honour of God’s name is at stake, and that the outrages of the heathen should not go unpunished; and he concludes with a vow of perpetual praise from the restored nation (Psalm 79:9-13).
This Psalm, together with Psalms 137, is prescribed in the Talmudic treatise Sopherim (Psalm 18:3) for use on the 9th day of the month Ab, the day on which the destruction of both the first and the second Temple was commemorated. Cp. Zechariah 7:3.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 79:1-13.
Ps 79:1-13.
This Psalm, like the seventy-fourth, probably depicts the desolations of the Chaldeans
(Jer 52:12-24).
It comprises the usual complaint, prayer, and promised thanks for relief.
1. (Compare
Ps 74:2-7).
O God, the heathen are come into thine inheritance - The nations; a foreign people. See Psalm 2:1, note; Psalm 2:8; note; Psalm 78:55, note. The term is one that would be applicable to the Chaldeans, or Babylonians, and the probable allusion here is to their invasion of the holy land under Nebuchadnezzar. 2 Chronicles 36:17-21.
Thy holy temple have they defiled - They have polluted it. By entering it; by removing the sacred furniture; by cutting down the carved work; by making it desolate. See 2 Chronicles 36:17-18. Compare the notes at Psalm 74:5-7.
They have laid Jerusalem on heaps - See 2 Chronicles 36:19 : "And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof."
This psalm, if penned with any particular event in view, is with most probability made to refer to the destruction of Jerusalem and the temple, and the woeful havoc made of the Jewish nation by the Chaldeans under Nebuchadnezzar. It is set to the same tune, as I may say, with the Lamentations of Jeremiah, and that weeping prophet borrows two verses out of it (Ps 79:6,7) and makes use of them in his prayer, Jer 10:25. Some think it was penned long before by the spirit of prophecy, prepared for the use of the church in that cloudy and dark day. Others think that it was penned then by the spirit of prayer, either by a prophet named Asaph or by some other prophet for the sons of Asaph. Whatever the particular occasion was, we have here, I. A representation of the very deplorable condition that the people of God were in at this time, Ps 79:1-5. II. A petition to God for succour and relief, that their enemies might be reckoned with (Ps 79:6,7,10,12), that their sins might be pardoned (Ps 79:8,9), and that they might be delivered, Ps 79:11. III. A plea taken from the readiness of his people to praise him, Ps 79:13. In times of the church's peace and prosperity this psalm may, in the singing of it, give us occasion to bless God that we are not thus trampled on and insulted. But it is especially seasonable in a day of treading down and perplexity, for the exciting of our desires towards God and the encouragement of our faith in him as the church's patron.