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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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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

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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

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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

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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

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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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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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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

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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

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Psalms Kabanata 142 서론

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Matthew Henry's Complete Commentary

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This psalm is a prayer, the substance of which David offered up to God when he was forced by Saul to take shelter in a cave, and which he afterwards penned in this form. Here is, I. The complaint he makes to God (Ps 142:1,2) of the subtlety, strength, and malice, of his enemies (Ps 142:3,6), and the coldness and indifference of his friends, Ps 142:4. II. The comfort he takes in God that he knew his case (Ps 142:3) and was his refuge, Ps 142:5. III. His expectation from God that he would hear and deliver him, Ps 142:6,7. IV His expectation from the righteous that they would join with him in praises, Ps 142:7. Those that are troubled in mind, body, or estate, may, in singing this psalm (if they sing it in some measure with David's spirit), both warrant his complaints and fetch in his comforts.

Barnes' Notes on the Bible

Psalm 142 Introduction

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This also is a psalm of David. It is entitled, like not a few others of the Psalms, "Maschil;" margin, "giving instruction:" a didactic hymn. See the word explained in the Introduction to Psalm 32:1-11. It is said, in the title, to be "A prayer when he was in the cave;" that is, either a prayer which he composed while there, or which he composed afterward, putting into a poetic form the substance of the prayer which he breathed forth there, or expressive of the feelings which he had when there. The reference may be either to the cave of Adullam 1 Samuel 22:1, or to that in Engedi 1 Samuel 24:3. In both cases the circumstances were substantially the same, for David had fled to the cave to escape from Saul. The prayer is such as would be appropriate to a condition of danger such as was that in which David then was. It is a cry of distress when there was no refuge - no hope - but in God; when there seemed to be no way of escape from his enemies; and when, forsaken by his friends, and pursued by an enemy who sought his life, he seemed now to be in the power of his foe. It may also be "used" to express the feelings of one now in danger - as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels, as David did on this occasion, that there can be no escape but through the interposition of God.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 142 Introduction

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The psalmist, in great distress and difficulty, calls upon God, Psalm 142:1-7.

The title says, "An Instruction of David," or a Psalm of David giving instruction; "A Prayer when he was in the cave."

David was twice in great peril in caves.

  1. At the cave of Adullam, when he fled from Achish, king of Gath, 1 Samuel 22.

  2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1 Samuel 24.

If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning the legitimacy of the title, I should refer the Psalm to the state of the captives in Babylon, to which a great part of the Psalms refer. Bishop Horsley calls it "A Prayer of the Messiah taken and deserted." It may be so: but where is the evidence, except in the conjectural system of Origen.

John Gill's Exposition of the Bible

Psalm 142 Introduction

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INTRODUCTION TO Psalm 142

Maschil of David; A Prayer when he was in the cave. Of the word "maschil", See Gill on Psalm 32:1, title. This psalm is called a prayer, as some others are, the ninetieth and hundred second psalms: and was composed by David when either in the cave of Adullam, 1 Samuel 22:1; or rather in the cave at Engedi, where he cut off Saul's skirt, 1 Samuel 24:3; as Jarchi and Kimchi think. The psalm represents the troubles of David, and of the Messiah his antitype, and is applicable to the church of God, or to any particular soul when in distress.

Ellicott's Commentary for English Readers

Psalm 142 Introduction

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CXLII.

This is one of the eight psalms assigned by their inscriptions to the time of David’s persecution by Saul.

There is nothing in the contents either to support or controvert the title, unless the recurrence of expressions found in Psalms 42, 61, 77, marks dependence on them. But such dependence would not detract from the originality of the poem before us, an originality shown rather in the passion and play of feeling than in the poetic figure and expression. The parallelism is varied.

Title.—Maschil. (See Title Psalms 32) For the rest of the inscription see Introduction.

Cambridge Bible for Schools and Colleges

Psalm 142 Introduction

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In profound despondency the Psalmist lays his trouble before Jehovah (Psalm 142:1-2), though Jehovah well knows all the circumstances of his life, and the dangers which beset him in his isolation and defencelessness (Psalm 142:3-4). Jehovah has been and is his only hope, and to Him he looks for deliverance which will enable him to give thanks publicly in the midst of rejoicing sympathisers (Psalm 142:5-7).

The situation of the Psalmist is desperate. If Psalm 142:7 and Psalm 143:3 are to be understood literally, he was an actual prisoner in a gloomy dungeon; but ‘prison’ may be only a figure for distress.

Some commentators suppose that the speaker is Israel, languishing in the prison of exile and despairing of return, but apart from the strongly personal tone of the Psalm, in Psalm 142:7 the Psalmist is distinguished from ‘the righteous,’ who must be (cp. Psalm 141:5) faithful Israelites. It is impossible to suppose that future converts to the worship of Jehovah are meant.

For Maschîl, which is only found here in Books iv and v, see Introd. p. xix. With when he was in the cave cp. the title of Psalms 57. The cave of Adullam (1 Samuel 22) or that of Engedi (1 Samuel 24) may be meant. For a prayer cp. the titles of Psalms 17, 86, 90, 102, the subscription to Psalms 72, and Habakkuk 3:1.

Psalms Kabanata 142 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 142:1-7.

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Ps 142:1-7.

Maschil--(See on

Ps 32:1,

title). When he was in the cave--either of Adullam

(1Sa 22:1),

or En-gedi

(1Sa 24:3).

This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name.

1. with my voice--audibly, because earnestly.

Barnes' Notes on the Bible

Psalm 142:1

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I cried unto the Lord with my voice - See the notes at Psalm 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.

With my voice unto the Lord did I make my supplication - See Psalm 30:8. The Hebrew word rendered "did make my supplication," means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.