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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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This psalm also is entitled "A Song of Degrees." See the notes at Introduction to Psalm 120:1-7. The author and the occasion on which it was composed are unknown, as is also the reason why it was included in this group of psalms.
The language of the psalm seems to be that of an individual; but most interpreters suppose that it is an individual speaking in the name of the nation, and representing its calamities and its penitence. Some have imagined that the person represented as speaking in Psalm 130:7-8, is a different individual from the one speaking in the other part of the psalm, but there seems to be no ground for this opinion. It is commonly supposed that the psalm had reference to the state of the Jews in the Babylonian captivity, but there is no necessity for limiting it to that period, if indeed it has any reference to the people of Israel. There were many occasions in their history when the language of the psalm would not be less appropriate than at that time. But there is no necessity at all for supposing that it refers to the nation as such. It may be the language of an individual, mourning over his sins, and pleading for mercy, expressing deep conviction of sin, and humble trust in God as the only hope for a convinced, condemned, and penitent sinner. As such, it would represent what has occurred in thousands of cases when sinners have been brought to conviction of sin, and have cried for mercy. Understood in this manner, it is one of the most instructive and touching of the psalms. I know of no reason why it may not be so regarded.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 130 Introduction
The prayer of a penitent to God, with confession of sin, Psalm 130:1-3. Confidence in God's mercy, and waiting upon him, Psalm 130:4-6. Israel is encouraged to hope in the Lord, because of his willingness to save, Psalm 130:7, Psalm 130:8.
This Psalm has no title nor author's name, either in the Hebrew, or in any of the Versions; though the Syriac says it was spoken of Nehemiah the priest. It was most probably composed during the captivity; and contains the complaint of the afflicted Jews, with their hopes of the remission of those sins which were the cause of their sufferings, and their restoration from captivity to their own land. This is one of those called penitential Psalms.
INTRODUCTION TO Psalm 130
A Song of degrees. This psalm is by some thought to have been written by David either when persecuted by Saul, and in great distress, and fearful he should perish by him; or else when in great distress of mind because of sin, after the affair of Bathsheba; and it is reckoned therefore among the penitential psalms. Though others think it was written by Ezra, or some other godly person in the captivity; and Aben Ezra and R. Obadiah interpret it of Israel in captivity. The Syriac inscription is,
"one of the psalms of ascension: it is said concerning Nehemiah the priest (or rather the prince or governor, since Nehemiah was no priest); and it intimates in it the prayer of the martyrs.''
It may be applied to any person in distress, outward or inward; applying to God for help and deliverance, for pardoning grace and mercy; encouraging himself and others to hope for it.
CXXX.
It is the soul of the people which here throws itself on the Divine forgiveness, waiting for deliverance as one waiteth for the dawn. Psalm 130:7-8, which are evidently taken up by the full choir, leave no doubt of the national character of the psalm. But the strong personal feeling breathed into it has made it even more the de profundis of individuals than of churches or nations. Luther’s fondness for this psalm is well known. The progressive or step-like parallelism is well marked.
Israel is suffering the punishment of its sins, and humbly the Psalmist confesses that if Jehovah takes strict account of those sins, Israel’s case is desperate. But Jehovah has revealed Himself as a pardoning God, in order to gain man’s devotion (Psalm 130:1-4). Therefore he can wait in patient but eager expectation, and he bids Israel wait, in confidence that the day of redemption will come at last (Psalm 130:5-8).
Many commentators think that Psalm 130:7-8 stamp the Psalm as the prayer not of an individual but of the congregation: but the exhortation to the people in those verses does not necessarily imply that the speaker in Psalm 130:1-6 is Israel personified; in fact it rather tends to distinguish the speaker from Israel. At the same time “the depths” out of which the Psalmist calls are mainly if not wholly national not personal sufferings. The sense of national guilt weighed heavily on the hearts of men like Nehemiah, whose prayer (Nehemiah 1:4-11) is closely akin to this Psalm, and the Psalm may best be understood as the prayer of a representative godly Israelite, such as Nehemiah.
This Psalm is earlier than the Book of Chronicles, for the Chronicler in his addition to Solomon’s prayer (2 Chronicles 6:40-42) combines Psalm 130:2 with Psalm 132:8-9; Psalm 132:16; Psalm 132:10 b, 1. It might have been written in the Exile, but more probably it belongs to the time of Nehemiah. It has noticeable points of contact with the confession in Nehemiah 9, as well as with Nehemiah 1:4-11. It should also be compared with Psalms 86.
It is one of the four Psalms which Luther called ‘Pauline Psalms’ (32, 51, 130, 143); and as one of the seven Psalms known from ancient times in the Christian Church as ‘the Penitential Psalms,’ it is appointed as a Proper Psalm for Ash Wednesday.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 130:1-8.
Ps 130:1-8.
The penitent sinner's hope is in God's mercy only.
1, 2. depths--for great distress
(Ps 40:2; 69:3).
Out of the depths - The word rendered "depths" is from a verb - עמק ‛âmaq - which means to be deep; then, to be unsearchable; then, to make deep; and it would apply to anything low, deep, or profound, as the ocean, a pit, or a valley. The word used here occurs elsewhere only in the following places: Psalm 69:2, Psalm 69:14, where it is rendered "deep," applied to waters; and Isaiah 51:10; Ezekiel 27:34, where it is rendered "depths." The word, as used here, would be applicable to deep affliction, dejection, or distress. It would be applicable
(a) to affliction - the depths of sorrow from loss of friends, property, or bodily suffering;
(b) sin - the depths into which the soul is plunged under the consciousness of guilt;
(c) mental trouble - low spirits - melancholy - darkness of mind - loss of comfort in religion - powerful temptation - disappointment - the anguish caused by ingratitude - or sadness of heart in view of the crimes and the sorrows of people - or grief at the coldness, the hardness, the insensibility of our friends to their spiritual condition.
From all these depths of sorrow it is our privilege to call upon the Lord; in those depths of sorrow it is proper thus to implore his help. Often he brings us into these "depths" that we may be led to call upon him; always when we are brought there, we should call upon him.
Have I cried unto thee, O Lord - Or rather, "do I now invoke thee," or call earnestly upon thee. The language does not refer so much to the past as the present. I now cry for mercy; I now implore thy blessing. The condition is that of one who in deep sorrow, or under deep conviction for sin, pleads earnestly that God would have compassion on him.
This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, Ps 130:1,2. II. His repentance before God, Ps 130:3,4. III. His attendance upon God, Ps 130:5,6. IV. His expectations from God, Ps 130:7,8. And, as in water face answers to face, so does the heart of one humble penitent to another.