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 Psalm of David;" and there is no reason for doubting the correctness of the inscription. But, as in some of the previous psalms, neither the title nor the contents contain any intimation as to the time or the circumstances of its composition.
It has, in some respects, a strong resemblance to Psalm 26:1-12. The leading idea in this, as in that, is the strong affection of the author for those who revered and loved God; his strong desire to be associated with them in character and destiny; his earnest wish that he might not be drawn away from them, and that his lot might not be with the wicked. It would seem from the psalm itself, especially from Psalm 28:3, that it was composed when its author was under some powerful temptation from the wicked, or when there were strong allurements offered by them which tended to lead him into the society of those who were strangers to God; and, under this temptation, he urges this earnest prayer, and seeks to bring before his own mind considerations why he should not yield to these influences.
The contents of the psalm, therefore, may be presented in the following analysis:
I. The consciousness of danger so pressing upon him as to lead him to break out in an earnest cry to God, Psalm 28:1-2.
II. The source of his anxiety or his danger; and his earnest prayer that he might not be left to the powerful temptation, and be drawn into the society of the wicked, Psalm 28:3.
III. Considerations which occurred to the mind of the psalmist himself why he should not yield to the temptation, or why he should not be associated with the wicked. These considerations are stated in Psalm 28:3-5. They are drawn from the character and the certain destiny of the wicked.
IV. A sense of relief, or a feeling that God had answered his prayer, and that he was safe from the danger, Psalm 28:6-7.
The psalm is especially appropriate to those who are in danger of being led away by the acts of the ungodly - or who are under strong temptations to be associated with the frivolous, the sensual, and the worldly - or to whom strong inducements are offered to mingle in their pleasures, their vices, and their follies. They who before their conversion were the companions of the ungodly; they who were devoted to guilty pleasures but have been rescued from them; they who have contracted habits of intemperance or sensuality in the society of the dissolute, and who feel the power of the habit returning upon them, and are invited by their former associates to join them again - are in the condition contemplated in the psalm, and will find its sentiments appropriate to their experience.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 28 Introduction
A righteous man in affliction makes supplication to God, and complains of the malice of his enemies, Psalm 28:1-4; whom he describes as impious, and whose destruction he predicts, Psalm 28:5. He blesses God for hearing his prayers, and for filling him with consolation, Psalm 28:6, Psalm 28:7; then prays for God's people, Psalm 28:8, Psalm 28:9.
This Psalm is of the same complexion with the two preceding; and belongs most probably to the times of the captivity, though some have referred it to David in his persecutions. In the five first verses the author prays for support against his enemies, who appear to have acted treacherously against him. In the sixth and seventh he is supposed to have gained the victory, and returns with songs of triumph. The eighth is a chorus of the people sung to their conquering king. The ninth is the prayer of the king for his people.
INTRODUCTION TO Psalm 28
A Psalm of David. This psalm, Aben Ezra says, David either composed himself, or one of the singers for him; the former seems most likely; and it might be made by him when he was persecuted by Saul, or when delivered from him; or at least when he had faith and hope that he should be delivered: the psalm consists of two parts, petitions and thanksgivings.
XXVIII.
This psalm gives no distinct indication of its authorship or date of composition. The writer appears to be in a critical condition of health (Psalm 28:1), and fears death as a mark of Divine punishment, involving him, though innocent, with the wicked. If the psalm is the product of one pen and time, and is really the expression of individual feeling, the writer was a king (Psalm 28:8). But the last two verses seem, both in rhythm and tone, to be from another hand, and to be the expression of national, not individual, confidence and hope. In the first seven verses the parallelism is hardly marked at all.
An urgent cry for audience (Psalm 28:1-2) is followed by a prayer that the Psalmist may be delivered from sharing the fate of evil-doers and hypocrites, and that they may receive the retribution which is the fitting punishment of their blind disbelief (Psalm 28:3-5). Suddenly the Psalmist breaks into joyous thanksgiving. His prayer is answered, or faith guarantees that it will be answered (Psalm 28:6-7); and the Psalm concludes with an intercession for the people (Psalm 28:8-9).
The Psalm is a companion to Psalms 26. The circumstances are similar, but here the danger is yet more pressing. Cp. Psalm 28:3 with Psalm 26:9-10. The Psalmist is in imminent peril of death. He fears that he may share the fate of the godless. Was there a pestilence raging, which threatened to sweep away righteous and wicked without distinction? There he pleads his own integrity, here the iniquity and the godlessness of the wicked, as the reason for discriminating. Jehovah will manifest His justice alike in sparing the righteous and punishing the wicked.
The Psalm is however commonly thought to have been written by David during his flight from Absalom, Psalm 28:3 then alludes to the character of the treacherous conspirators, and Psalm 28:5 refers to their obstinate refusal to recognise the hand of Jehovah in David’s choice and elevation to the throne; while the concluding prayer is such as the king might well offer for a people torn by intestine quarrels.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 28:1-9.
Ps 28:1-9.
An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people.
1. my rock--
(Ps 18:2, 31).
be not silent to me--literally, "from me," deaf or inattentive.
become like them, &c.--share their fate.
go down into the pit--or, "grave"
(Ps 30:3).
Unto thee will I cry - That is, under the consciousness of the danger to which I am exposed - the danger of being drawn away into the society of the wicked. In such circumstances his reliance was not on his own strength; or on his own resolutions; on his own heart; or on his fellowmen. He felt that he was safe only in God, and he appeals to Him, therefore, in this earnest manner, to save him.
O Lord my rock - See the notes at Psalm 18:2.
Be not silent to me - Margin, "from me." So the Hebrew. The idea is that of one who will not speak to us, or who will not attend to us. We pray, and we look for an "answer" to our prayers, or, as it were, we expect God to "speak" to us; to utter words of kindness; to assure us of His favor; to declare our sins forgiven.
Lest, if thou be silent to me - If thou dost not answer my supplications.
I become like unto them that go down into the pit - Like those who die; or, lest I be crushed by anxiety and distress, and die. The word "pit" here refers to the grave. So it is used in Psalm 30:3; Psalm 88:4; Isaiah 38:18; Isaiah 14:15, Isaiah 14:19. The meaning is, that if he did not obtain help from God he despaired of life. His troubles would overwhelm and crush him. He could not bear up under them.
The former part of this psalm is the prayer of a saint militan and now in distress (Ps 28:1-3), to which is added the doom of God's implacable enemies, Ps 28:4,5. The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (Ps 28:6-8), to which is added a prophetical prayer for all God's faithful loyal subjects, Ps 28:9. So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them.