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
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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
신약 학술 정밀주해 (독일 — K&D 대응)
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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
평이 절별 신약 해설 (일반신자·모바일)
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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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Psalms Kabanata 92 서론
6 mga komentaryo na inihambing
The author of this psalm is not indicated in the title, and it is impossible now to ascertain who he was. Nor can the occasion be determined "when" it was composed. It is of so general a character that it might have been written at any period of the Jewish history; and, so far as the style and the contents are concerned, it may have been written by either of those whose names are attached to the other psalms. That it may have been composed by David, is certainly possible, but of that there is no evidence.
In the title it is called "A Psalm or Song for the sabbath-day;" that is, to be used on the sabbath. The Chaldee Paraphrase has in the title, "Praise and a song which the first man spoke for the sabbath-day." This may indicate that there was an carly tradition on this subject; but we have no proof of what would be so interesting a fact, that we have a genuine poetic composition of Adam. The contents are all such as might be properly used on the sabbath, though there is nothing in the psalm that has any "special" reference to the sabbath, or that is derived from the appointment of such a day. It is not improbable, however, that special psalms and hymns were composed with a view to be used on festal occasions; and this, as a psalm of praise, is well adapted still to the services of the sabbath.
The psalmist refers:
I. To the blessedness of praise, or to the propriety of celebrating the praise of God, Psalm 92:1-4.
II. He refers to the works of God as laying the foundation of praise, Psalm 92:5-6.
III. He refers to the justice of God, or the fact that the wicked, however they may seem to be prospered, will be cut off, Psalm 92:7-9.
IV. He refers to the prosperity and the security of the righteous; to the influence of religion and the favor of God on life, as making it prosperous and happy, and as preparing people to be useful and cheerful in old age, Psalm 92:10-15.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 92 Introduction
The psalmist shows the duty and advantage of praising God, Psalm 92:1-3; speaks of the grandeur of God's works, Psalm 92:4-6; the fall of the wicked, Psalm 92:7-9; the happiness of the righteous, Psalm 92:10-14; and all this founded on the perfections of God.
The title, A Psalm or Song for the Sabbath, gives no information concerning the time, oecasion, or author. The Chaldee, has "Praise, and a song which the first man spoke concerning the Sabbath:" but this is an idle conceit; and, though entertained by some rabbins, has been followed by none of the Versions. Calmet supposes the Psalm to have been composed by some of the Levites during or near the close of the Babylonish captivity, acknowledging the mercy of God, and foreseeing the desolation of their enemies, and their own return to Jerusalem, and their temple service.
INTRODUCTION TO Psalm 92
A Psalm or Song for the Sabbath day. Many of the Jewish writers (a) think that this psalm was written by the first man Adam, and so the Targum,
"a hymn or song which the first man said for the sabbath day.''
But had it been a composure of his, one would think it should have been placed at the head of this collection of psalms, and before that of Moses, Psalm 90, besides there were no musical instruments then for this psalm to be sung on, as in Psalm 92:3, for they say it was made by him quickly after his creation, and his ejection from paradise; for Jubal was the father of them that handle the harp and organ; nor were there any number of enemies and wicked men to rise up against him, as in Psalm 92:7. Nor was it written by Moses, as others have thought; but rather by David, to whom the Arabic version ascribes it; the musical instruments, the number of enemies, and the mention of the house and courts of the Lord, best agree with his times. It was made for the sabbath day, and to be used upon it; and directs to the work and worship of it; praising of God and celebrating his works, attending his house and ordinances; even for the seventh day sabbath, which God instituted and appointed the Jews to observe; and which in David's time was religiously kept; though some understand this of the time of rest which David had from his enemies round about him, and apply it to all such times of rest from tyranny and persecution, which the church of God in any period enjoys; and which is a proper season for praise and thanksgiving. Some Jewish writers refer it to the world to come, which will be all sabbath, even to the days of the Messiah, as Jarchi and others; so Theodorot; see Hebrews 4:9.
XCII.
In this psalm we seem to have the Sabbath musings (see Note to Title) of one who had met the doubt born of the sight of successful wickedness, and struggled through it to a firm faith in “the Rock in whom is no unrighteousness,” though sometimes on earth iniquity seems to flourish and prevail. It is difficult to determine whether the psalm simply expresses the religious feelings of Israel generally after the restoration, or whether it owes its origin to any special event. In 1 Maccabees 9:23 there is an evident echo of, or quotation from, the Greek version of Psalm 92:7. The versification is regular.
Title.—A psalm or song; more properly, a lyric psalm, i.e., one specially intended for singing.
For the sabbath day.—The Talmud confirms this, saying that this psalm was sung on the morning of the Sabbath at the drink offering which followed the sacrifice of the first lamb (Numbers 28:9).
i. To sing Jehovah’s praise is a duty and delight. The proofs of His righteous government of the world fill the Psalmist’s heart with joy. Only unspiritual men fail to perceive that the prosperity of the wicked is but the prelude to their ruin, while Jehovah sits enthroned on high for ever (Psalm 92:1-8).
ii. His enemies perish, while His people are brought to honour. They rejoice in the discomfiture of the wicked and the triumph of the righteous as the proof of His sovereign power and faithfulness (Psalm 92:9-15).
Thus the first division of the Psalm leads up to the central thought of Psalm 92:8, the supreme sovereignty of Jehovah which makes for righteousness; and the second division further illustrates the exercise of that sovereignty in the judgement of the wicked and the advancement of the righteous. The problems which perplexed the authors of Psalms 37, 73 will ultimately receive a triumphant solution, of which an earnest has been already experienced.
It is clear that the Psalm is not merely an expression of individual gratitude for personal mercies. The Psalmist speaks on behalf of the community of Israel, as a representative of the true members of it. Such jubilant thanksgiving must surely have been prompted by some particular exhibition of Jehovah’s sovereign power on behalf of His people; and it is most natural to connect the Psalm with the judgement of Babylon and the Restoration from the Exile.
Do we feel Psalm 92:11 to be a jarring note in the midst of otherwise noble thoughts? Its harshness is mitigated if the triumph is national, not personal. The Psalmist felt intensely that Israel’s cause was the cause of Jehovah against idolatry, the cause of truth against falsehood, the cause of righteousness struggling for existence against dominant tyranny and violence. Who would not rejoice in the victory of the right? And the expression of that joy necessarily took a concrete form. The Israelite did not speak, as we do, of the defeat of evil and the triumph of good, but of the destruction of the wicked and the prosperity of the righteous. See notes on Psalm 58:10-11; and Introd. pp. lxxxviii ff.
The title, A Psalm, a Song for the Sabbath day, refers to the use of the Psalm in the services of the second Temple. (See Introd. p. xxvii.) We learn from the Talmud that it was sung at the libation of wine which accompanied the sacrifice of the first lamb of the Sabbath burnt-offering (Numbers 28:9-10). Possibly it was selected because Psalm 92:4 was supposed to refer to the works of creation. But whatever may have been the reason for the choice, it suggests a noble conception of the “day of the soul’s rest” as a day of joyous thanksgiving and devout meditation on the works of God. The Targum paraphrases the title curiously, “a Psalm of praise and song which the first man uttered upon the day of the Sabbath.”
Psalms Kabanata 92 1
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 92:1-15.
Ps 92:1-15.
A Psalm-song--(see on
Ps 30:1,
title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day.
1. sing . . . name--celebrate Thy perfections.
It is a good thing to give thanks unto the Lord - literally, "Good is it to give thanks unto Jehovah." That is, the act is appropriate; the effect is good.
(1) The thing itself is appropriate, for there is much, under all circumstances, to be thankful for: life, health, food, raiment, air, water, friends, recollections, hopes - and, above all, the blessings of redemption, and the assurance that we may be happy forever. Many of these things may be found in the condition of all; but if all else fail, the hope of heaven - the assurance that the Redeemer died - the offer of salvation - cannot fail. That is ours, and cannot be taken away.
(2) The effect is good. It is a desirable state of mind. It tends to happiness, contentment, peace. A gloomy mind makes all things around more gloomy; an unthankful mind is an unhappy mind; a murmuring, complaining, dissatisfied mind makes its possessor wretched, and all around him miserable.
(3) it is good as it is due to God. For all his favor we should be thankful - and all that we enjoy is his gift.
(4) it tends much to lessen the real troubles and afflictions of life to dwell on those things for which we should be thankful.
And to sing praises unto thy name - Unto thee. As this psalm was designed for the "Sabbath day," this proves that one of the appropriate services of the Sabbath is "praise." It is a day when it is fit to recall the mercies of God to our recollection; and the remembrance of those mercies, and their celebration by appropriate songs, tend to diffuse joy over all the coming days of the week.
O Most High - God exalted over all. The fact that "he" is exalted over all - over us - over our friends - over all worlds - is an appropriate thought when we come before him to praise him; appropriate at all times, and in all circumstances of life.
It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended, Ps 92:1-3. II. God's works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general, Ps 92:4-6. In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (Ps 92:7), but God is eternal, Ps 92:8. 2. God's enemies shall be cut off, but David shall be exalted, Ps 92:9,10. 3. David's enemies shall be confounded (Ps 92:11), but all the righteous shall be fruitful and flourishing, Ps 92:12-15. In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works.