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
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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 is one of those which in the title are ascribed to Asaph (see Introduction to Psalm 73), and there is no reason to call in question that statement. On the phrase "To the chief Musician on Neginoth," see Introduction to Psalm 4:1-8.
The occasion on which the psalm was composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians - ᾠδὴ προς τὸν Ἀσσύριον hōdē pros ton Assurion - "An ode to the Assyrian." So the Latin Vulgate; Canticum ad Assyrios. This is the opinion adopted also by Jarchi. The title in the Syriac version is, "When Rabbah of the Ammonites was laid waste; and further it describes the judment of the Messiah against the wicked. Grotius supposes that it was intended to describe the victory over the Ammonites. Rudinger ascribes its composition to the time of the Maccabees. DeWette supposes that it refers to some late period of the Jewish history, but that the particular time is unknown. It would be vain to attempt to ascertain with any certainty the particular occasion on which the psalm was composed. It was evidently on some occasion when an attack had been made on "Salem," that is, on Jerusalem Psalm 76:2-3, and when that attack had been repelled, and the enemy had been driven back. Many of the circumstances in the psalm. would agree well with the account of the invasion of the Assyrians under Sennacherib, but there were many other occasions in the Jewish history to which it would, in like manner, be applicable.
The psalm is a song of praise for deliverance from an enemy. The contents are as follows:
I. The fact that God had made himself known "in Judah," or to the Jewish people - or, that he had manifested himself to them in a remarkable manner, Psalm 76:1.
II. The fact that he had showed this in a special manner in "Salem," the capital of the nation - referring to some particular time in which this was done, Psalm 76:2.
III. The manner in which he had done this - by breaking the arrows of the bow, and the shield; by showing that his power was superior to all the defenses which men had set up; and by overcoming entirely the invading foe, Psalm 76:3-6.
IV. The fact that, on this account, God was to be feared and reverenced, Psalm 76:7-9.
V. The statement of a great truth, and a most important principle, which had been particularly illustrated by the occurrence; to wit, that the wrath of man would be made to praise God, and that the remainder of wrath he would restrain, Psalm 76:10.
VI. A call on all people to acknowledge God in a suitable manner, by bringing presents, and by standing in awe of him, Psalm 76:11-12.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 76 Introduction
The true God known in Judah, Israel, Salem, and Zion, Psalm 76:1, Psalm 76:2. A description of his defeat of the enemies of his people, Psalm 76:3-6. How God us to be worshipped, Psalm 76:7-9. He should be considered as the chief Ruler: all the potentates of the earth are subject to him, Psalm 76:10-12.
The title, "To the chief Musician on Neginoth, a Psalm or Song of Asaph." Sae the titles to Psalm 4:1-8 : and 6: The Vulgate, Septuagint, and others have, "A Psalm for the Assyrians;" and it is supposed to be a thanksgiving for the defeat of the Assyrians. The Syriac says it is a thanksgiving for the taking of Rabbah, belonging to the children of Ammon. It is considered by some of the best commentators to have been composed after the defeat of Sennacherib. That it was composed after the death of David, and after the two kingdoms of Israel and Judah were separated, is evident from the first verse. If Asaph was its author, it could not be the Asaph that flourished in the days of David but some other gifted and Divinely inspired man of the same name, by whom several others of the Psalms appear to have been composed during the captivity.
INTRODUCTION TO Psalm 76
To the chief Musician on Neginoth, A Psalm or Song of Asaph. The Targum is,
"by the hand of Asaph:''
concerning "neginoth", see the title of Psalm 4:1, this psalm is generally thought to be written on account of some great appearance of God for the Jews, or victory obtained by them over their enemies, either the Ammonites in the times of David; so the first part of the Syriac inscription is,
"when Rabbah of the children of Ammon was destroyed;''
see 2 Samuel 12:26 or in the time of Jehoshaphat, when they came up against him, and were in a wonderful manner defeated, which occasioned great joy and thankfulness, 2 Chronicles 20:1. The Septuagint version entitles the psalm "an ode against the Assyrian", in which it is followed by the Vulgate Latin and Ethiopic versions: and it is the opinion of many that it was written on account of the defeat of Sennacherib, and his army, which came up against Jerusalem in the times of Hezekiah, and was destroyed by an angel in one night, and so slept their sleep, and a dead one, with which agree Psalm 76:5, so Arama and Theodoret; Jarchi gives this reason for such an interpretation, because we do not find that any enemy fell at or near Jerusalem but he, as is said Psalm 76:3, "there brake he the arrows of the bow", &c. nor was one arrow suffered to be thrown into the city, 2 Kings 19:32. Kimchi and Ben Melech interpret it of the war of Gog and Magog, yet to come; and the latter part of the Syriac inscription is,
"moreover it shows the vengeance of the judgment of Christ against the ungodly;''
and indeed it seems to point out the latter day, when Christ shalt destroy the antichristian kings and states, and save his own people, and shall be feared and praised; as the former part of it may respect his incarnation, appearance, and dwelling in the land of Judea, and so the whole is of the same argument with the preceding psalm.
LXXVI.
The LXX. (followed by the Vulgate) have added to the Hebrew inscription of this psalm the words “to the Assyrian,” indicating that at an early period it was, as it is still by many modern scholars, connected with the overthrow of Sennacherib. Certainly the Psalm 76:5-6 are most suitable to that event. On the other hand, the phrase in Psalm 76:9, “all the afflicted of the land,” breathes of a time of national oppression, and suggests a later date. Psalm 76:8-9 compared with Psalm 76:7-8 of Psalms 75 lead to the conclusion that both were inspired by the Song of Hannah and may both refer to the same circumstances. And some critics not only bring it into the Maccabæan age, but fix on the victory of Judas over Seron (1 Maccabees 3) as the actual event celebrated in this poem. The versification is quite regular.
Title.—See title Psalms 4, 50, 65
The occasion of this Psalm has already been discussed in the Introduction to Psalms 75. Its structure is clearly marked, and should be compared with that of Psalms 46. It consists of four stanzas of three verses each, the close of the first and third being marked by Selah.
i. God has once more revealed Himself in Zion, by shattering the power of the foes which assailed her (Psalm 76:1-3).
ii. Triumphantly He returns from the scene of their discomfiture, where hero and warrior, chariot and horse, lie still in death (Psalm 76:4-6).
iii. None can resist Him when He puts forth His power as Judge and Saviour (Psalm 76:7-9).
iv. Man’s opposition does but enhance His glory. Let Israel render due thanksgiving, and the neighbouring nations pay fitting homage, to Him Who subdues kings and princes at His will (Psalm 76:10-12).
On the title, For the chief Musician, on stringed instruments. A Psalm of Asaph, a Song, see Introd. pp. xxi, xxiv. The LXX adds, as in Psalms 80, with reference to the Assyrian.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 76:1-12.
Ps 76:1-12.
On Neginoth--(See on
Ps 4:1,
title). This Psalm commemorates what the preceding anticipates: God's deliverance of His people by a signal interposition of power against their enemies. The occasion was probably the events narrated in
2Ki 19:35; Isa 37:1-28.
(Compare
Ps 46:1-11).
1, 2. These well-known terms denote God's people and Church and His intimate and glorious relations to them.
In Judah is God known - That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledgment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people - in the church. "His name is great in Israel." Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favor of that people, as to make it proper that his name should be exalted or praised.
This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The LXX. calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (2Ch 20:28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh, Ps 76:1-3. II. He celebrates the glory of God's power, which this was an illustrious instance of, Ps 76:4-6. III. He infers hence what reason all have to fear before him, Ps 76:7-9. And, IV. What reason his people have to trust in him and to pay their vows to him, Ps 76:10-12. It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old-Testament victories were types of, at least those that are celebrated in the psalms.