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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- 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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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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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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Of the author of this psalm nothing is certainly known. It is, however, ascribed to David in the Latin Vulgate and in the Septuagint; and in Hebrews 4:7, it is referred to as a psalm of David: "Again, he limiteth a certain day, saying in David, 'Today, if ye will hear his voice,'" etc. This language may refer in general to the Book of Psalms, called from their chief author, the Psalms of David; or it may mean that David was the author of this particular psalm. Either supposition would meet all that is demanded by the quotation in the Epistle to the Hebrews. There is, however, no improbability in the supposition that the psalm was written by David, as he doubtless composed many songs to which his name was not attached.
Nothing is known of the "occasion" on which the psalm was composed. It is a general song of praise, and contains only such language as might be proper in any period of the Jewish history after the people were established in the promised land. It is, indeed, a "Hebrew" song; it has reference to the Hebrew people; and it contains such arguments and appeals as would be particularly adapted to influence them.
The psalm consists of three parts:
I. An exhortation to praise and worship God, Psalm 95:1-2.
II. Reasons for offering such praise, Psalm 95:3-7 :
(a) He is a great God, Psalm 95:3;
(b) He has made all things, and all things are under his control, Psalm 95:4-5;
(c) He is our Maker, Psalm 95:6;
(d) He is our God, and we are his people, Psalm 95:7.
III. An exhortation not to harden the heart; not to be perverse and rebellious, Psalm 95:7-11. This is enforced by the example of the Israelites in the wilderness, and by the results which followed from their tempting God, and provoking his wrath. The appeal is founded on the fact that, in consequence of their rebellion, they were shut out of the promised land. On the same principle, if we are rebellious, we shall be excluded from heaven.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 95 Introduction
An invitation to praise God, Psalm 95:1, Psalm 95:2. The reason on which this is founded, the majesty and dominion of God, Psalm 95:3-5. An invitation to pray to God, Psalm 95:6. And the reasons on which that is founded, Psalm 95:7. Exhortation not to act as their fathers had done, who rebelled against God, and were cast out of his favor, Psalm 95:8-11.
This Psalm is also without a title, both in the Hebrew and Chaldee: but is attributed to David by the Vulgate, Septuagint, Ethiopic, Arabic, and Syriac; and by the author of the Epistle to the Hebrews, Hebrews 4:3-7. Calmet and other eminent critics believe that it was composed during the time of the captivity, and that the apostle only followed the common opinion in quoting it as the production of David, because in general the Psalter was attributed to him.
The Psalm is a solemn invitation to the people, when assembled for public worship, to praise God from a sense of his great goodness; and to be attentive to the instructions they were about to receive from the reading and expounding of the law; and or these accounts it has been long used in the Christian Church, at the commencement of public service, to prepare the people's minds to worship God in spirit and in truth.
Houbigant, and other learned divines, consider this Psalm as composed of three parts.
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The part of the people, Psalm 95:1 to the middle of Psalm 95:7.
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The part of the priest or prophet from the middle of Psalm 95:7 to the end of Psalm 95:8.
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The part of Jehovah, Psalm 95:9-11. It is written as a part of the preceding Psalm by nine of Kennicott's and De Rossi's MSS.; but certainly it must have been originally an ode by itself, as the subject is widely different from that in the foregoing.
INTRODUCTION TO Psalm 95
This psalm, though without a title, was written by David, as appears from Hebrews 4:7, and to him the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions ascribe it. It belongs to the times of the Messiah, as Kimchi observes; the apostle applies it to the Jews of his time, and bespeaks them in the language of it, Hebrews 3:7, and in which time Israelites, believers in Christ, are called upon to serve and worship him, in consideration of his greatness in himself, and his goodness to them. Theodoret thinks that David spoke prophetically of King Josiah and his times; and wrote it in the person of him, and the priests of God.
XCV.
The LXX. prefix a title ascribing this psalm to David, and in quoting it the Epistle to the Hebrews (Hebrews 4:7) uses the expression “in David.” This, however, is only a mode of saying “in the Psalms.” We may conjecture, from the contents, that some danger to religion was observed by the author, since the disobedience and perversity of the early history of the race are recalled. Beyond this we only perceive that the psalm was composed for the congregational use.[17] From earliest times it has played the part of an invitatory psalm in the Christian Church, as it does in the English morning service now. The rhythm is fine and varied.
[17] Psalms 95-100 appear to form a group (to which 93 is also closely related) of songs composed for the celebration of the Return from Exile. (See the coincidences of thought and expression pointed out in the Notes and comp. the Introduction to Psalms 98)
This Psalm consists of two parts, an invitation to worship, and a warning against disobedience.
i. The call to worship Jehovah because He is the Lord of all the world (Psalm 95:1-5) is followed by a reiterated call to worship Him because He is in an especial way the God of Israel (6, 7).
ii. The worshippers are solemnly warned not to repeat the sin of their ancestors in the wilderness (Psalm 95:8-11).
This is the first of a group of Psalms (95–100) strongly marked by common characteristics and obviously intended for liturgical use. The key-note of them has already been struck in Psalms 93, which forms a prelude to them, and should be studied in connexion with them. It seems highly probable that they were composed for the Dedication of the Second Temple in b.c. 516, and that the Septuagint titles of Psalms 96, When the house was being built after the Captivity, and Psalms 97, When his land was being settled, preserve a true tradition as to their date.
They are the lyrical echo of Isaiah 40-66, Psalms 98 in particular being full of resemblances to that collection of prophecies.
In the humiliation of Babylon and the restoration of Israel, Jehovah had proved Himself the sovereign of the world, supreme over all the gods of the heathen. He had vindicated His judicial righteousness and manifested His faithfulness to Israel. The joy of the deliverance culminated in the Dedication of the Temple. That event was the outward expression of the thought that He had once more seated Himself on His throne in Zion, not as the King of Israel only, but as the King of all the world.
But that event might well be an occasion not only for rejoicing but for warning. The deliverance from Babylon was the counterpart of the deliverance from Egypt. What if Israel of the Restoration should tempt Jehovah by faithlessness and disobedience as Israel in the wilderness had done? And therefore this Psalmist hears God’s voice tempering their exultation with salutary admonition. Such is the connexion of thought between the two parts of Psalms 95. The words of Psalm 95:7 a, b which recall the care of Jehovah for His people in the wilderness lead up most naturally to the hope that now at least Israel may be obedient (Psalm 95:7 c), and that hope is fitly followed by the solemn words of divine warning in Psalm 95:8-11.
Some critics hold that this Psalm, like Psalms 81, with which it has much in common, is a combination of two separate fragments; but in neither case is such a hypothesis necessary.
In appointing this Psalm, sometimes called the ‘Invitatory Psalm,’ for daily use as an introduction to the Psalms for the day, the English Church follows a primitive and general usage. “Before the beginning of their prayers,” writes Athanasius of the practice of the Church of Constantinople, “Christians invite and exhort one another in the words of this Psalm.” In the Western Church the whole Psalm appears to have been generally used. In the Eastern Church an invitatory founded on it is used at the commencement of service. See Daniel, On the Prayer Book, p. 88.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 95:1-11.
Ps 95:1-11.
David
(Heb 4:7)
exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service.
1. The terms used to express the highest kind of joy.
rock--a firm basis, giving certainty of salvation
(Ps 62:7).
O come, let us sing unto the Lord - The word here rendered come, means properly "go;" but it is used here, as it often is, as a formula of invitation, in calling on others to share in what is done by the speaker. It is here to be understood as used by one portion of an assembly convened for worship addressing the other portion, and calling on them to unite in the praise of God.
Let us make a joyful noise - The word used here means commonly to make a loud noise, to shout, Job 30:5. It is especially used
(a) of warlike shouts, Joshua 6:16; 1 Samuel 17:20;
(b) of the shout of triumph, Judges 15:14;
(c) of the sound or clangor of a trumpet, Numbers 10:9; Joel 2:1.
It may thus be used to denote any shout of joy or praise. In public worship it would denote praise of the most animated kind.
To the Rock of our salvation - The strong ground of our confidence; the basis of our hope; our security. See the notes at Psalm 18:2.
For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb 3:1-4:16, where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb 4:7) that the day here spoken of (Ps 95:7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing, being called upon to praise God (Ps 95:1,2) as a great God (Ps 95:3-5) and as our gracious benefactor, Ps 95:6,7. II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God's voice (Ps 95:7), and not to harden our hearts, as the Israelites in the wilderness did (Ps 95:8,9), lest we fall under God's wrath and fall short of his rest, as they did, Ps 95:10,11. This psalm must be sung with a holy reverence of God's majesty and a dread of his justice, with a desire to please him and a fear to offend him.