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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This psalm is entitled "A Prayer of David." By whom the title was prefixed to it, is not known; but there can be no doubt of its appropriateness. It is, throughout, a prayer - fervent, earnest, believing. It was evidently uttered in the view of danger - danger arising from the number and the designs of his enemies; but on what particular occasion it was composed cannot now be determined. There were many occasions, however, in the life of David for the utterance of such a prayer, and there can be no doubt that in the dangers which so frequently beset him, he often poured out such warm and earnest appeals to God for help. "Who" the enemies referred to were cannot now be ascertained. All that is known of them is that they were "deadly" or bitter foes, that they were prosperous in the world, and that they were proud Psalm 17:9-10; that they were fierce and greedy, like a lion hunting its prey Psalm 17:12; that they were men whose families were in affluence and men who lived for this world alone, Psalm 17:14.
The points which constitute the prayer in the psalm are the following:
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The prayer itself, as an earnest appeal or supplication to God to do what was equal and right, Psalm 17:1-2.
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A reference of the author of the psalm to himself, and to his own life and character, as not deserving the treatment which he was receiving from others, Psalm 17:3-4.
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An earnest petition on this ground for the divine interposition, Psalm 17:5-9.
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A description of the character of his enemies, and a prayer on the ground of that character, that God would interpose for him, Psalm 17:10-14.
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The expression of a confident hope of deliverance from all enemies; a looking forward to a world where he would be rescued from all troubles, and where, in the presence of God, and entering on a new life, he would awake in the likeness of God and be satisfied, Psalm 17:15. The psalm terminates, as the anticipations of all good people do amid the troubles of this life, in the hope of that world where there will be no trouble, and where they will be permitted to dwell forever with God.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 17 Introduction
David implores the succor of God against his enemies; and professes his integrity and determination to live to God's glory, Psalm 17:1. He prays for support, and expresses strong confidence in God, Psalm 17:5-9; describes the malice and cruelty of his enemies, and prays against them, Psalm 17:10-14; receives a strong persuasion of support and final victory, Psalm 17:15.
The title is, A prayer of David; in which there is nothing that requires explanation. David was most probably the author of this Psalm; and it appears to have been written about the time in which Saul had carried his persecution against him to the highest pitch. See 1 Samuel 27:1-12 : The Arabic calls it "A prayer of a perfect man, of Christ himself, or of any one redeemed by him." Dr. Delaney, in his life of David, supposes that this poem was written just after parting with Jonathan, when David went into exile.
INTRODUCTION TO Psalm 17
A Prayer of David. This prayer was put up by David either in his own person, on his own account, praying to God for the vindication of his cause, and for salvation and deliverance from his enemies; or in the person of the Messiah, whose type he was, and of the whole church, so Jerom of old interpreted it; and the title of it in the Arabic version is,
"a prayer in the person of a perfect man, and of Christ himself, and of everyone that is redeemed by him;''
in which preservation and protection are prayed for, and hope of eternal life is expressed. It was written, according to Theodoret, when David suffered persecution from Saul.
XVII.
For the general scope of this psalm, compare Introduction to Psalms 16; for particular points of resemblance, compare Psalm 17:8 with Psalm 16:1; Psalm 17:3 with Psalm 16:7; Psalm 17:7; Psalm 17:14 with Psalm 16:8, &c; and many linguistic analogies only seen in the Hebrew. It would be satisfactory if we could actually identify the author—doubtless the same man—of the two; but if we lose sight of him in thinking of the righteous part of Israel generally, suffering under the attacks of the ungodly or the heathen, and with only its faith to sustain it, the question of authorship loses its importance.
The psalm is entirely without rhythmic art.
Title.—A prayer. From Psalm 72:20, “the prayers of David the son of Jesse are ended,” we naturally regard tephillah, i.e., prayer, as a name applicable to all the pieces of the collection, though it only actually occurs as an inscription five times, and only one—the present—belongs to the first two books.
The Psalmist and his companions (Psalm 17:11) are beset by proud and pitiless enemies, bent upon their destruction. One among them is conspicuous for the virulence of his hostility (Psalm 17:12). Such an occasion in David’s life is described in 1 Samuel 23:25 ff., when “Saul pursued after David in the wilderness of Maon … and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them.” The thoughts and language of the Psalm find parallels in Davidic Psalms, especially 7 and 11. Many critics however refer this Psalm as well as 16 to a much later period. Ewald places them in the Exile.
The links of connexion between this Psalm and Psalms 16 should be studied. Compare Psalm 17:3 with Psalm 16:7; Psalm 17:5 with Psalm 16:11; Psalm 16:8; Psalm 17:6 with Psalm 16:1 (God = El); Psalm 17:7 with Psalm 16:1; Psalm 16:10 (one who has taken refuge in Jehovah naturally appeals to the Saviour of those that take refuge in Him; Jehovah’s beloved one (châsid) naturally pleads for the manifestation of His chesed or lovingkindness); Psalm 17:14 with Psalm 16:5 (the contrast between the portion of the worldly and that of the Psalmist). The ground of appeal in 17 is that integrity of devotion which inspires 16; in both Psalms communion with Jehovah is set forth as the highest joy; Psalm 17:15 re-echoes Psalm 16:9-11. Cp. ‘I shall be satisfied’ (Psalm 17:15) with ‘satisfying fulness’ (Psalm 16:11). But the tone of the two Psalms presents a striking contrast, and points to the difference in the Psalmist’s circumstances. In 16 danger is in the background: the Psalm breathes a spirit of calm repose and joyous serenity. In 17 danger is pressing, and help is urgently needed. The faith of calmer days is being put to the proof.
The Psalm may be divided thus:
i. Appeal to Jehovah for justice on the ground of the petitioner’s integrity (Psalm 17:1-5).
ii. Prayer for protection on the ground of Jehovah’s relation to him, enforced by a description of the virulence of his enemies (Psalm 17:6-12).
iii. Reiterated prayer for Jehovah’s help, and contrast between the contentment of these men with their material blessings and his own longing for the closest communion with God (Psalm 17:13-15).
A prayer of David is a fitting title for this Psalm. Cp. Psalm 17:1, and Introd. p. xv.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 17:1-15.
Ps 17:1-15.
This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor.
Hear the right - Margin, as in Hebrew, "justice." The prayer is, that God would regard that which was "right" in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a "just" God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be consistent with perfect and eternal justice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that "he" was righteous, that is, he did not base his petition on the ground of his own merits, but that his "cause" was righteous; that he was unjustly oppressed and persecuted by his enemies. We cannot ask God to interpose in our behalf because we have a claim to his favor on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.
Attend unto my cry - The word used here - רנה rinnâh - means either a shout of joy, Psalm 30:5; Psalm 42:4; Psalm 47:1; or a mournful cry, outcry, wailing, Psalm 61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest "utterance" of prayer.
Give ear unto my prayer - See the notes at Psalm 5:1.
That goeth not out of feigned lips - Margin, as in Hebrew, "without lips of deceit." That is, that is sincere, or that proceeds from the heart. The utterance of the lips does not misrepresent the feelings of the heart. True prayer is that in which the lips "do" represent the real feelings of the soul. In hypocritical prayer the one is no proper representation of the other. It is evident that the prayer here was not mere mental prayer, or a mere desire of the heart. It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words. The feeling was so great that it was expressed in an audible cry to God. Deep emotion usually finds vent in such audible and fervent expressions. Compare the Saviour's earnest prayer in the garden of Gethsemane, Luke 22:41 ff.
David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity, Ps 17:1-4. II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies, Ps 17:5-8,13. III. He gives a character of his enemies, using that as a plea with God for his preservation, Ps 17:9-12,14. IV. He comforts himself with the hopes of his future happiness, Ps 17:15. Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.