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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
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
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
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
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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
감리교 전권 주석
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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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The author of this psalm is unknown, and the occasion on which it was composed cannot now be ascertained. It belongs to the same "class" as Psalm 78; 105; as referring to the ancient history of the Hebrew people, and as deriving lessons of instruction, admonition, gratitude and praise from that history. The cvth Psalm referred to that history particularly as showing the mercy and favor of God to that people, and hence, their obligation to love and serve him; this psalm is occupied mainly with a confession, drawn from a review of that history, that the nation had not been mindful of those mercies, but that they had rebelled against God, and incurred his displeasure. The psalm has a striking resemblance in many respects to the prayer in Daniel 9; and, like that, is a prayer that God would now interpose and deliver the people as in times that were past. It is possible that the psalm may have been composed in the time of the Babylonian captivity (compare Psalm 106:47), and this is the opinion of Hengstenberg; but it is impossible to demonstrate this with any certainty. It was evidently composed in some period of public calamity, and there is no impropriety in supposing that it may have been then.
The psalm consists essentially of three parts:
I. A brief introduction, setting forth the duty of praising God, and referring to his mercy, and expressing the desire of the author of the psalm that he himself might participate in his mercy, and share the happy lot of the "chosen" of God, Psalm 106:1-5.
II. A reference to the history of the nation, and a confession of their sins in all the periods of their history, and their proneness as a people to disobey God, referring particularly to their history in Egypt, Psalm 106:6-12; in the desert, Psalm 106:13-33; and in the land of Canaan, Psalm 106:34-43.
III. A prayer - founded on the fact that God had often interposed in their behalf - that he would now again interpose, and gather them from among the pagan, that they might again sing his praises, Psalm 106:44-48.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 106 Introduction
God is praised for his manifold mercies, Psalm 106:1-3. The prophet prays for himself, Psalm 106:4, Psalm 106:5. A recapitulation of the history of the Hebrew people: of God's mercies toward them, and their rebellions, vv. 6-39. The judgments and affictions which their transgressions brought upon them, Psalm 106:40-42. God's mercy to them notwithstanding their transgressions, Psalm 106:43-46. He prays for their restoration, Psalm 106:47, Psalm 106:48.
As a part of the preceding Psalm is found in 1 Chronicles 16, so the first and two last verses of this are found in the same place, (1 Chronicles 16:34-36), and yet it is supposed by eminent commentators to be a prayer of the captives in Babylon, who acknowledge the mercies of God, confess their own sins, and those of their forefathers, and implore the Lord to gather them from among the heathen, and restore them to their own country. In none of the Versions except the Syriac has it any title, except Hallelujah, Praise ye the Lord, the word with which the original commences. The Syriac gives us a sort of table of its contents; or rather shows us the subjects to which it may be applied, and the uses we should make of it. After stating that it has no title, it says, "It calls upon men to observe the Divine precepts, and teaches us that the more the Jews transgressed, the more we should fear. That we should not talk together in the church, nor ever contend with our brethren on any account; and especially when we assist in the celebration of the Divine mysteries and in prayer: and that when we sin we should repent." All this is very good: but it would be difficult to find these subjects in the Psalm, or any thing on which they could be rationally founded. But it shows us that the Scriptures were very easily accommodated to particular uses, not originally intended: and hence arose much of the practice of spiritualizing and allegorizing; which, to say the least of it, has been of no use to the Church of Christ.
INTRODUCTION TO Psalm 106
This psalm is without the name of its author, as the Syriac interpreter observes. Aben Ezra, on Psalm 106:47, says, that one of the wise men of Egypt (perhaps Maimonides) was of opinion that it was written in the time of the judges, when there was no king in Israel; and another, he says, thought it was written in Babylon: but he was of opinion it was wrote under the inspiration of the Holy Ghost, or by a prophetic spirit, concerning their present captivity; and so Kimchi. The petition in Psalm 106:47, "gather us from among the Heathen", has led most interpreters to conclude that it was written either in the Babylonish captivity, or, as some, in the times of Antiochus: but by comparing it with 1 Chronicles 16:7, it appears that it was written by David, at the time of the bringing up of the ark to Zion; since the first and two last verses of it are there expressly mentioned, in the psalm he gave Asaph to sing on that occasion, Psalm 106:34, who therein might have respect to the Israelites that had been taken captive by some of their neighbours, as the Philistines, and still retained; though there is no difficulty in supposing that David, under a prophetic spirit, foresaw future captivities, and represents those that were in them. As the preceding psalm treats of the mercies and favours God bestowed upon Israel, this of their sins and provocations amidst those blessings, and of the goodness of God unto them; that notwithstanding he did not destroy them from being a people; for which they had reason to be thankful.
CVI.
The motive of this historical psalm differs from that of the last as it does from that of Psalms 78. Its survey of the past is neither hymnic nor didactic, but penitential. Though the first of the series of “Hallelujah” psalms, it is closely related to these long liturgical confessions of national sins which are distinctly enjoined in Deuteronomy 26, where the type form of them is given, and of which the completest specimen is retained in Nehemiah 9.
But this example sprang from particular circumstances. It evidently dates from the exile period, and may well, both from its spirit and from its actual correspondence of thought and language in some of the verses, have been composed by Ezekiel, to encourage that feeling of penitence from which alone a real reformation and restoration of the nation could be expected. The verse is mostly synthetic.
This Psalm, as has already been remarked, is a companion to the preceding one. It may well have been composed by the same poet: at any rate it belongs to the same period. It is in the main a confession of the faithlessness and ingratitude which had marked every step of Israel’s history, a confession which is the fitting preface to a prayer for the restoration of the nation. It breathes the spirit of Solomon’s prayer at the Dedication of the Temple (1 Kings 8). A similar confession is found in Nehemiah 9 : Daniel 9 and Baruch 2 should also be compared. Psalm 106:1; Psalm 106:47-48 form the conclusion of the anthem in 1 Chronicles 16:34-36.
The Psalmist begins with an invitation to praise Jehovah for His infinite mercy and goodness, for these attributes are the ground of his confidence in appealing to Him once more to save His people; and he adds a personal prayer that he may be permitted himself to rejoice in the sight of the renewed prosperity of Jehovah’s people (Psalm 106:1-5).
But Israel—and Israel of the present is one with Israel of the past—has sinned grievously (Psalm 106:6). The national history is one long record of failure to understand God’s purpose and of resistance to His Will. The Psalmist recites typical instances of their sins from the Exodus to the Entry into Canaan (Psalm 106:7-33); and referring in general terms to their subsequent history (Psalm 106:34-46) concludes with a prayer for restoration (Psalm 106:47) to which the long confession of sin is clearly intended to lead up.
Thus the historical retrospect is set in a liturgical framework. The introductory call to praise is not inappropriate, for without the acknowledgement of God’s invincible goodness the recollection of Israel’s sins would be hopelessly crushing. But the confession of those sins is the necessary condition of the removal of their punishment; and the prayer for restoration, short as it is, is obviously the goal towards which the whole Psalm is directed.
Note the author’s familiarity with Isaiah 63 and Ezekiel 20.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 106:1-48.
Ps 106:1-48.
This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated
(Ps 105:45).
It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology.
1. Praise, &c.--(See on
Ps 104:35),
begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer
1Ch 16:34-36
is the source from which the beginning and end of this Psalm are derived.
Praise ye the Lord - Margin, "Hallelu-jah." The two Hebrew words mean, "praise ye the Lord." They are the same words with which the previous psalm closes, and are here designed to indicate the general duty illustrated in the psalm.
O give thanks unto the Lord - See the notes at Psalm 105:1.
For he is good: for his mercy endureth for ever - See Psalm 100:5, note; Psalm 107:1, note; where the language in the Hebrew is the same.
We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close, Ps 106:47. I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (Ps 106:1,47,48, 1Ch 16:34-36), "Gather us from among the heathen;" for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (Ps 106:1,2), comfort to the saints (Ps 106:3), and the desire of the faithful towards God's favour, Ps 106:4,5. II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (Ps 106:6-12), lusting (Ps 106:13-15), mutinying (Ps 106:16-18), worshipping the golden calf (Ps 106:19-23), murmuring (Ps 106:24-27), joining themselves to Baal-peor (Ps 106:28-31), quarrelling with Moses (Ps 106:32,33), incorporating themselves with the nations of Canaan, Ps 106:34-39. To this is added an account how God had rebuked them for their sins, and yet saved them from ruin, Ps 106:40-46. III. The conclusion of the psalm with prayer and praise, Ps 106:47,48. It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God.