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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 149 서론

6 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

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The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God, Ps 149:1-5. II. Abundance of terror to the proudest of their enemies, Ps 149:6-9.

Barnes' Notes on the Bible

Psalm 149 Introduction

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This belongs to the group of psalms already referred to Psalm 146-150, each beginning and ending with a "Hallelujah," and probably composed after the return from the captivity, and the rebuilding of the walls of the city and the second temple. This psalm would be eminently appropriate to such an occasion - first, as expressing the joy of the nation; and secondly, as indicative of what the nation was to do in those circumstances in carrying out the purposes of God, and accomplishing his will. The people are considered as restored to their land; as safe, peaceful, happy; their city is securely fortified, and they are armed to defend themselves, and are now in a position to carry their conquests over the pagan and hostile powers around them. The psalm, therefore, consists of two parts:

I. The exhortation to praise, to joy, to rejoicing - as appropriate to their deliverance; to their safe return; to their re-establishment in their own land, Psalm 149:1-5.

II. The exhortation to carry out the purposes of God in regard to the people who had them, and who wronged were still hostile to them: to inflict on them the punishment which was due to them, and which God designed to bring upon them - regarding themselves as called of God to be his instruments in executing that punishment, in token of the divine displeasure at the conduct of those who had oppressed and wronged them, Psalm 149:6-9.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 149 Introduction

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All the congregation are invited to praise God for his mercies, Psalm 149:1-3. Their great privileges, Psalm 149:4, Psalm 149:5. Their victories, Psalm 149:6-9.

This seems to be an epinikion, or song of triumph, after some glorious victory; probably in the time of the Maccabees. It has been also understood as predicting the success of the Gospel in the nations of the earth. According to the Syriac, it concerns the new temple, by which the Christian Church is meant. It has no title in the Hebrew, nor in any of the Versions, and no author's name.

John Gill's Exposition of the Bible

Psalm 149 Introduction

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INTRODUCTION TO Psalm 149

This psalm is thought by Calvin and others to have been written for the sake of the Jews that returned from the Babylonish captivity; and is a prediction of great and famous things done in the times of the Maccabees to Heathens and their princes, so Theodoret; the Syriac version entitles it,

"concerning the new temple;''

that is, the second temple, built by Zerubbabel, and the things done under that; but it rather seems to have been written by David in the beginning of his reign, when he obtained victories over the Philistines, Edomites, Moabites, Ammonites, and Syrians; and refers to the times of the Messiah, as Kimchi, R. Obadiah Gaon, and others think; not of the Jews' vainly expected Messiah, but of the true Messiah, who is come, and will come again, spiritually and personally; and there are many things in it applicable both to the first and latter part of his days.

Ellicott's Commentary for English Readers

Psalm 149 Introduction

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CXLIX.

History supplies a terrible comment on this psalm. “Under the illusion that it might be used as a prayer without any spiritual transmutation, Psalms 149. has become the watchword of the most horrible errors. It was by means of this psalm that Caspar Scloppius, in his Classicum Bibliœ Sacrœ, which, as Bakius says, is written, not with ink but with blood, inflamed the Roman Catholic princes to the thirty years’ religious war and in the Protestant Church Thomas Monzen stirred up the war of the peasants by means of this psalm” (Delitzsch).

So the fanaticism and cruelty of times that should have been more enlightened have been fed by the record the Jews have left of their blended religious and patriotic zeal. The age when such a psalm was most likely to be produced was undoubtedly that of the Maccabees, and the coincidence between Psalm 149:6 of the psalm and 2 Maccabees 15:27 may indicate the very series of events amid which, with hymns of praise in their throats, and a two-edged sword in their hand, the chasîdîm in battle after battle claimed and won the honour of executing vengeance on Jehovah’s foes. The synthetic parallelism is finely marked.

Cambridge Bible for Schools and Colleges

Psalm 149 Introduction

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Another jubilant anthem, in which Israel is exhorted to praise Jehovah its Maker, Who has restored it to a position of dignity and honour (Psalm 149:1-4); and a victorious triumph over all the nations of the world is confidently anticipated (Psalm 149:5-9). In Psalm 148:11 the nations are summoned to join with Israel in the chorus of universal praise: here their obstinate hostility is represented as doomed to punishment. “That nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted” (Isaiah 60:12).

This Psalm has been confidently assigned, and not without good reason, to the Maccabaean period. Religious ardour, united with a consciousness of vigorous strength, national enthusiasm coupled with passionate hatred of national enemies, were, it is pointed out, prominent characteristics of the Maccabaean period. The chǎṣîdîm of the Psalm are supposed to be the Hasidaeans, and in particular the “assembly of the chǎṣîdîm” (Psalm 149:1) is compared to the “company of the Hasidaeans” mentioned in 1Ma 2:42. It is suggested that the Psalm was composed either for the re-dedication of the Temple in b.c. 165 (1Ma 4:54), or for the rejoicings on the surrender of the Acra in b.c. 142 (1Ma 13:51).

The Psalm cannot however be separated from the other Psalms of this group, to which it is related in tone and language[91], and evidence has recently come to light, which seems to prove that two at least of these Psalms are earlier than the Maccabaean age. If the newly-discovered Hebrew of Ecclesiasticus preserves the original text, it is unquestionable that Psalms 147, 148 were known to the author, and must therefore have been written earlier than the beginning of the second century b.c. In the hymn which follows ch. Psalm 51:12 in the Heb. text, though not in the Versions, Psalm 149:6-7, “Give thanks unto him that gathereth the outcasts of Israel, for his lovingkindness endureth for ever. Give thanks unto him that buildeth up his city and his sanctuary, for his lovingkindness endureth for ever,” are based upon Psalm 147:2; and Psalm 147:15 is a verbatim quotation of Psalm 148:14. The hymn is an imitation of Psalms 136 (see p. 776), and it is clear from its whole character that Ben Sira has borrowed from the Psalms and not the Psalmists from Ben Sira.

[91] Note that, like 147, it is largely dependent on Isaiah 40-66. See notes on Psalm 149:2; Psalm 149:4; Psalm 149:7-9.

Independently of this evidence the reasons urged in favour of the Maccabaean date are not so conclusive as they at first appear. The militant spirit of the Psalm has been exaggerated; Psalm 149:5 ff., even if suggested by some recent success, are in the main no more than an adaptation of the language of prophecy, and may be quite general in their reference, anticipating the speedy approach of Israel’s triumph over the nations of the world foretold by the prophets: the chǎṣîdîm of the Psalm are the nation, and not, as in 1 Macc., a particular religious party in it. Moreover, though the argument from silence is precarious, there is nothing in the Psalm to suggest that Israel was in the midst of a life and death struggle for its religion and its very existence.

If now the group is considered as a whole, it is from Psalms 147 that the clearest indications of date are to be obtained, and this, as we have seen, may best be assigned to the time of Nehemiah.

The “zealot temper” of the Psalm has been somewhat exaggerated. Still, as Delitzsch points out, its spirit is that of the O.T., not of the N.T., and its standpoint approximates to that of the Book of Esther. “Under the delusion that its language might still be used as a prayer without any spiritual transmutation, it has been made the watchword of the most horrible errors. It was by means of this Psalm that Caspar Scioppius in his ‘Clarion of the Sacred War’ (Classicum belli sacri), written, as Bakius says, not with ink but with blood, fired the Roman Catholic princes to undertake the Thirty Years’ War. And within the Protestant Church Thomas Münzer employed it to stir up the flames of the Peasants’ War. It is obvious that the Christian cannot make direct use of such a Psalm without ignoring the apostolic warning that the weapons of our warfare are not carnal (2 Corinthians 10:4).” But the morality of the Psalm must not be measured by the Christian standard. Only by slow degrees could the lesson be learnt, that the conquest of the nations was to be achieved in a nobler way than by force of arms; and it must not be forgotten that even in the Apocalypse the judgement of the enemies of God and His people is a subject for earnest prayer and solemn thanksgiving (Revelation 6:10; Revelation 11:18; Revelation 19:2).

Psalms Kabanata 149 1

2 mga komentaryo na inihambing

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

Ps 149:1-9.

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Ps 149:1-9.

This Psalm sustains a close connection with the foregoing. The chosen people are exhorted to praise God, in view of past favors, and also future victories over enemies, of which they are impliedly assured.

1. (Compare

Ps 96:1).

Barnes' Notes on the Bible

Psalm 149:1

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Praise ye the Lord - Margin, Hallelujah. See the notes at Psalm 146:1.

Sing unto the Lord a new song - As if there was a new and a special occasion for praise. This would be so if the psalm was composed on the return from the exile; on the rebuilding of the city; and on the re-dedication of the temple. On the meaning of the language, see Psalm 33:3, note; Revelation 5:9, note; Revelation 14:3, note; see also Psalm 96:1; Isaiah 42:10.

And his praise in the congregation of saints - In the assembly of the people of God. See Psalm 148:14, note; Psalm 111:1, note.