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
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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
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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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
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Psalms Kabanata 67 서론
6 mga komentaryo na inihambing
On the phrases in the title, "To the chief Musician" and "on Neginoth," see the notes at the Introduction to Psalm 4:1-8. On the words "psalm" and "song," see the notes at the title to Psalm 48:1-14.
Four of the psalms Psa 4:1-8; Psalm 6:1-10; Psalm 54:1-7; 55, where the phrase "on Neginoth" occurs, are ascribed to David; one Psalm 77 is ascribed to Asaph; but there is no intimation in the title of this psalm (or in the psalm itself), which would enable us to determine by whom it was composed. It cannot be demonstrated that it was not written by David, but there is no certain evidence that it was. Nor is it possible to ascertain the occasion on which it was composed. Venema supposes that it was written in the time of Hezekiah, after the land was delivered from the Assyrian invasion, and was at peace; and, especially, in reference to the prediction in Isaiah 37:30, "Ye shall eat this year such as groweth of itself; and the second year such as groweth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit there-of." This was to be a "sign" to the people of Israel that the land would not be subjugated to the foreigners (see my noteat that passage); and the psalm, according to this supposition, was written in view of the fact that God had, at the time of its composition, mercifully interposed in the destruction of the Assyrian army. The psalm contains, according to this idea, an expression of praise for the merciful interposition which God had thus vouchsafed, and a prayer that the promise might be fully accomplished; that the land might be free from any future invasion; and that, according to the prediction, it might produce abundantly, or that it might be cultivated in peace, and with no fear of foreign conquest. Thus, Psalm 67:6 : "Then shall the earth yield her increase; and God, even our own God, shall bless us." There is much plausibility in this supposition, though it is not possible with certainty to determine its correctness.
Thus understood, the psalm is designed to express the feelings - the desires - the hopes of the Hebrew people in those circumstances. It contains,
I. A prayer that God would still be merciful to them and bless them, as if there were still some danger to be apprehended, Psalm 67:1.
II. A desire that his ways - the principles of his administration - might be made known to all people, Psalm 67:2.
III. A call on the people to praise God for what he had done, with the expression of a wish that all nations might be glad and rejoice; that they might put their trust in God as a righteous God; that they might understand the great principles on which he governs the world, Psalm 67:3-5.
IV. A statement of the fact that then - in connection with this universal recognition of God - the prophecy would be fulfilled in its most complete sense; that the earth would yield her increase as it was made to do; that there would be universal prosperity: in other words, that the proper acknowledgment of God, and the prevalence of true religion, would be an incalculable benefit to man's temporal interests; or, that under such a state of things, the true fertility and productiveness of the earth would be developed, Psalm 67:6-7. The psalm thus illustrates the influence of true religion in securing the proper cultivation of the earth (accomplishing so far the purpose for which man was made, Genesis 1:28; Genesis 2:15), and consequently in promoting the happiness of mankind.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 67 Introduction
The psalmist prays for the enlargement of God's kingdom, Psalm 67:1, Psalm 67:2; calls upon all nations to serve him, because he judges and governs righteously, Psalm 67:3-5; promises prosperity to the faithful and obedient, Psalm 67:6, Psalm 67:7.
The title here is the same with that of Psalm 4:1-8 (note), where see the notes. It is supposed to have been written at the return from the Babylonish captivity, and to foretell the conversion of the Gentiles to the Christian religion. The prayer for their salvation is very energetic.
INTRODUCTION TO Psalm 67
To the chief Musician on Neginoth, A Psalm or Song. According to the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, this psalm is a psalm of David; and very probably it was written by him, since the spirit and language of it agree with that sweet singer of Israel, though his name is not in the title; wherefore Aben Ezra says, we know not who composed it: and so the inscription of the Syriac version pronounces the same uncertain; which adds,
"the people sung it when they brought David over Jordan;''
meaning after Absalom's rebellion was over, 2 Samuel 19:41; but what follows better expresses the occasion and intent of it;
"but to us it intimates a prophecy in it concerning the calling of the Gentiles, and the preaching of the apostles; likewise concerning the judgments of the Lord:''
and it seems indeed to breathe out the desires of the church after the coming of Christ, and spiritual blessings by him, and the spread of the Gospel among the Gentiles, as what would bring forth much fruit in the earth, and be the occasion of great joy. The ancient Jews (i) apply it , "to future time"; the world to come, the times of the Messiah: and Kimchi understands it of the gathering of the present captivity when the Messiah comes, and of the destruction of Gog and Magog. Of the word "neginoth", See Gill on Psalm 4:1, title.
(i) Debarim Rabba, s. 1. fol. 233. 4. Yalkut Simeoni in loc.
LXVII.
This is a noble hymn of praise, which for its fine and free expression of grateful dependence on the Divine grace was worthy to become, as it has become, a Church hymn for all time. The last two verses connect the hymn immediately with harvest, and it would look as if this allusion had actually been added for some special occasion to what was a general song of praise, since the refrain in Psalm 67:5, besides marking its choral arrangement, indicates what appears to be the proper ending of the psalm.
Title.—See titles, Psalms 4, 66
Another bright and joyous song, evidently intended for use in the Temple worship, perhaps, like the two last, at the Passover, but more probably, as the harvest seems to have been gathered in (Psalm 67:6), at the Feast of Pentecost (Harvest), or Feast of Tabernacles (Ingathering).
It consists of three stanzas of four, five, and six lines respectively. The second and third have an initial refrain.
i. In words borrowed from the ancient priestly benediction the assembled people pray for God’s blessing, that all the world may learn the character of His providential dealings with men (Psalm 67:1-2).
ii. O that all nations might join in worshipping God, and rejoice in the establishment of His kingdom upon earth (Psalm 67:3-4)!
iii. Yea surely, they will join in His worship. He has granted Israel an abundant harvest; He does bless them and will continue to bless them, and so all nations will be won to acknowledge Him as their God (Psalm 67:5; Psa 67:7).
The Psalm may be connected in origin as well as in purpose with the two preceding Psalms. Like them it is not merely a thanksgiving for a plentiful harvest, but is evidently inspired by the recollection of some great deliverance calculated to make a deep impression upon the nations, which might be regarded as the pledge if not the commencement of the visible divine rule of righteousness upon the earth. Now the destruction of Sennacherib’s army, with which we have seen reason to connect the two last Psalms, was just such an event: and we know that the prophets of the time expected the establishment of the Messianic kingdom to follow immediately upon the removal of the Assyrian tyranny. See e.g. Isaiah 10:33 to Isaiah 11:9; Micah 5:2 ff.
As in Psalms 66 God’s providential care for Israel in some great national crisis, so here His goodness towards His people exemplified in the recent bountiful harvest, is urged as an argument to win the nations to His service. Disaster and defeat, drought and scarcity, put Israel to shame before the nations (Joel 2:17; Joel 2:19); deliverance from danger and domestic prosperity were an evidence to the nations of the true character of Israel’s God. The Psalm is inspired by the consciousness of Israel’s mission to the world as the ‘Messianic nation,’ the instrument for the establishment of God’s universal kingdom: it is a prayer for the accomplishment of that mission.
The O.T. prayer for the extension of God’s salvation to all the nations is very appropriately appointed for use as an alternative Canticle to the Nunc Dimittis,—the thanksgiving for the Saviour through Whom that hope is to be realised. It is moreover commonly used at Afternoon Service in the ritual of the Sephardic Jews.
The title may be rendered, For the Chief Musician; on stringed instruments. A Psalm, a Song. See Introd. pp. xxiv, xix.
Psalms Kabanata 67 1
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 67:1-7.
Ps 67:1-7.
A prayer that, by God's blessing on His people, His salvation and praise may be extended over the earth.
1. cause his face to shine--show us favor
(Nu 6:24, 25; Ps 31:16).
God be merciful unto us, and bless us - There is, perhaps (as Prof. Alexander suggests), an allusion, in the language used here, to the sacerdotal benediction in Numbers 6:24-26 : "The Lord bless thee, and keep thee; the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace." The prayer is that God would bestow upon his people the blessing implied in the form of benediction which he had directed the ministers of his religion to use. The first cry is, of course, for mercy or favor. The beginning of all blessings to mankind is the favor or mercy of God. There is no higher blessing than his favor; there is none that comes from him which should not be regarded as mercy.
And cause his face to shine upon us - Margin, With us. That is, among us. It is an invocation of his presence and favor. On the phrase "cause his face to shine," see the notes at Psalm 4:6.
This psalm relates to the church and is calculated for the public. Here is, I. A prayer for the prosperity of the church of Israel, Ps 67:1. II. A prayer for the conversion of the Gentiles and the bringing of them into the church, Ps 67:2-5. III. A prospect of happy and glorious times when God shall do this, Ps 67:6,7. Thus was the psalmist carried out by the spirit of prophecy to foretel the glorious estate of the Christian church, in which Jews and Gentiles should unite in one flock, the beginning of which blessed work ought to be the matter of our joy and praise, and the completing of it of our prayer and hope, in singing this psalm.