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 similar in structure and design to Psalm 95:1-11. It is an exhortation to universal praise, and was doubtless designed to be used in public worship - in the service of the sanctuary.
The psalm has no title in the Hebrew, and its authorship cannot with any certainty be determined. There is, however, a very marked similarity between this psalm and a portion of that which was composed and sung at the removal of the ark by David, as recorded in 1 Chronicles 16, and of which it is said 1 Chronicles 16:7, "Then on that day David delivered first this psalm to thank the Lord, into the hand of Asaph and his brethren." Of the original psalm, therefore, David was undoubtedly the author. Psalm 96:1-13 is merely an abridgment of that one, or more properly an extract from it, since it is essentially similar to one portion of it, and is taken from it with very slight variations, 1 Chronicles 16:23-33. But by whom the extract and the slight alterations were made, and on what occasion this was done, we have no certain means of ascertaining. The title in the Septuagint is, "When the house was built after the captivity. An ode by David." The same is the title in the Latin Vulgate. According to this, it is supposed that on the dedication of the temple, when it was rebuilt after the Babylonian captivity, a portion of a psalm composed by David was selected and arranged for that purpose.
Hence, it might be properly called "A Psalm of David;" though not, of course, composed by him for that particular occasion. This seems to me to be a very probable account of the origin of the psalm, and of the reason why it has its present form. In the original Psalm 1 Chr. 16 there were things which would not be particularly appropriate to the dedication of the temple, while the portion which is extracted is eminently suited for such a service. DeWette doubts the genuineness of the psalm in 1 Chronicles 16; and Hengstenberg supposes that that psalm was made up of parts taken from psalms which were then in common use. But it seems to me that the suggestion above is the most natural, and sufficiently explains the origin of this psalm. It would be very appropriate to the re-dedication of the temple; and it is appropriate to be used in similar services at all times.
The structure of the psalm is very simple, and it does not admit of any particular analysis.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 96 Introduction
All the inhabitants of the earth are invited to praise the Lord, Psalm 96:1-3. His supreme majesty, Psalm 96:3-6. The tribes of Israel are invited to glorify him, Psalm 96:7-9; and to proclaim him among the heathen, Psalm 96:10. The heavens and the earth are commamded to rejoice in him, Psalm 96:11-13.
This Psalm has no title, either in the Hebrew or Chaldee. The Syriac: "Of David. A prophecy of the advent of Christ and the calling of the Gentiles to believe in him." The Vulgate, Septuagint, Ethiopic, and Arabic have, "A Song of David, when the House was built after the Captivity." We have seen in 1 Chronicles 16:23-33 (note) a Psalm nearly like this, composed by David, on bringing the ark to Sion, from the house of Obed-edom. See the notes on the above place. But the Psalm, as it stands in the Chronicles, has thirty verses; and this is only a section of it, from the twenty-third to the thirty-third. It is very likely that this part was taken from the Psalm above mentioned, to be used at the dedication of the second temple. The one hundred and fifth Psalm is almost the same as that in Chronicles, but much more extensive. Where they are in the main the same, there are differences for which it is not easy to account.
INTRODUCTION TO Psalm 96
This psalm was written by David, as appears from 1 Chronicles 16:7 to whom it is ascribed by the Septuagint, Vulgate Latin, and all the Oriental versions. This and part of Psalm 105 were first composed and sung at the bringing of the ark from the house of Obededom to the city of David; and here it is detached from that with a new introduction to it, and applied to the times and kingdom of the Messiah, and; with great propriety, since the ark was an eminent type of him. The inscription in the Syriac version is,
"a Psalm of David, a Prophecy of the coming of the Messiah, and of the calling of the Gentiles that believe in him:''
and very rightly, since express mention is made of them in it, and of the publication of the Gospel among them; and clear reference is had to Christ, who is the Jehovah all along spoken of Jarchi well observes, that wherever a "new song" is mentioned, it is to be understood of future time, or the times of the Messiah; and the end of the psalm shows it,
he cometh to judge, &c.
XCVI.
This “new song,” breathing indeed aspirations and hopes which were not wholly new to Israel, but ideal, and still waiting for their complete fulfilment, most probably dates, according to the conjecture of the LXX., from the rebuilding of the Temple after the Captivity. No one can miss the points of resemblance with the literature of that period, especially the evidence of deeper sympathy with nature, and extended interest in mankind. The outward world has become instinct with emotion, while the barrier of faith and feeling between Israel and other races is gradually breaking down.[18]
[18] The LXX. inconsistently go on to ascribe the Psalm to David, probably because of its insertion in 1 Chronicles 16.
This spirited Psalm opens the series of ‘coronation anthems’ which are the response to the invitation of Psalms 95, and form a lyrical counterpart to the prophecies of Isaiah 40-66. Its occasion, as we have seen in the Introd. to Psalms 95, is in all probability rightly indicated by the LXX title, When the house was being built after the Captivity. In the recent deliverance of Israel the Psalmist sees the earnest of the establishment of the universal Divine kingdom of righteousness, and he looks forward to the new Temple becoming “a house of prayer for all the peoples.” The liturgical use of such Psalms as this served to keep alive the Messianic hope in Israel, and to prepare the way for the Advent of God in Christ. See Introd. p. lxxxi.
The Psalm consists of four stanzas.
i. Let Jehovah’s praise be sung and His glory proclaimed among all the nations (Psalm 96:1-3).
ii. For He alone is supremely great and glorious (Psalm 96:4-6).
iii. Let the nations acknowledge Him and pay Him homage in His Temple (Psalm 96:7-9).
iv. Let His proclamation of His kingdom be made known throughout the world, and let universal Nature rejoice in the establishment of His righteous rule (Psalm 96:10-13).
With some omissions and variations this Psalm forms part (v. 23–33) of the composite anthem which the Chronicler introduces to celebrate the translation of the Ark to Zion (1 Chronicles 16:8 ff.); and this may be the reason why it is called in the LXX A Psalm of David, inconsistently with the earlier part of the title When the house was being built after the Captivity. It is hardly necessary to remark that it is quite impossible to regard the Chronicler’s Psalm as the original of which this Psalm is a fragment detached for liturgical use.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 96:1-13.
Ps 96:1-13.
The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in
1Ch 16:7-36,
which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used.
1-3. All nations are invited to unite in this most joyful praise.
new song--literally, "fresh," or new mercies
(Ps 33:3; 40:3).
O sing unto the Lord a new song - See the notes at Psalm 33:3. This is the only addition made to the original form of the psalm. The word new here implies that there was some fresh occasion for celebrating the praises of God; that some event had occurred, or that some truth relating to the divine character had now been made known, which could not well be expressed in any psalm or hymn then in use. It is a call on all to celebrate the praises of the Lord in a "new" song - new, particularly, as it calls on "all the earth" to join in it; and possibly this was designed to suggest the idea that while that temple stood, a dispensation would commence, under which the distinction between the Jews and the Gentiles would be broken down, and all mankind would unite in the praise of God.
Sing unto the Lord, all the earth - All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made an appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that Yahweh was the true God over all the nations, and that all people should acknowledge him.
This psalm is part of that which was delivered into the hand of Asaph and his brethren (1Ch 16:7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, Ps 96:1-9. II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy, Ps 10-13. In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come.