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 be ascertained. Its structure is similar to that of the two preceding psalms, and it may have been written by the same author, and at the same time; but it is of so general a nature that it may be employed at all times, and in all lands. From the contents, it would seem not improbable that it may have been composed in view of some victory over the enemies of the Hebrew people, and especially over idolaters; but when this occurred, if the psalm had such an origin, it is impossile now to determine. Venema supposes that it had reference to the times of the Maccabees, but of that there is no proof. Many of the expressions in the psalm are taken from the older portions of the Scriptures; and it has been remarked (Hengstenberg) that none are taken from the writings after the return from the Babylonian captivity. From this it has been inferred that it must have been composed before the exile. Still, this inference is not certain, for a writer after the return from Babylon may have made his references solely to the more ancient writings of his country.
The author of the Septuagint version regarded this as a psalm of David, when the land was restored to peace. The title in that version is, Τῷ Δαυὶδ, ὅτ ̓ ἡ γῆ αὐτοῦ καθίσταται Tō Dauid, hot' hē gē autou kathistatai; "by David, when his land was restored," (or, was at peace). The same title occurs in the Latin Vulgate. Luther entities it, "Of Christ and his kingdom." The general subject of the psalm is the sovereignty or the supremacy of God, and the manifestation of that sovereignty or supremacy in vindicating his people, and in bringing to pass events which gave them ground of confidence and rejoicing in him.
Perhaps the most that can be said now on the origin and design of the psalm is, that these "six" psalms Ps. 95-100 seem to have been composed with reference to the same occasion, and may been designed to be used together. They are similar in their contents and structure; and they refer to the same thing - the sovereignty or the supremacy of God. Dr. Horsley regards these psalms as "one entire prophetic poem." "Each psalm," says he, "has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's kingdom. Psalm 95:1-11 asserts Yahweh's Godhead power over all nature, and exhorts people to serve him. In Psalm 96:1-13, all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In Psalm 97:1-12, Yahweh reigns over all the world, the idols are deserted, and the Just One is glorified. In Psalm 98:1-9, Yahweh hath done wonders, and performed deliverance for himself; he hath remembered his mercy toward the house of Israel; he comes to judge the whole world ...In Psalm 99:1-9, Yahweh, seated between the cherubim in Zion (the visible church), reigns over all the world, to be praised for the justice of his government. ...In Psalm 100:1-5, all the world is called upon to praise Yahweh the Creator, whose mercy and truth are everlasting." There may be something fanciful in this position, but the views thus expressed the general course of thought in this group of psalms.
In this psalm Psa 97:1-12 the particular point, then, is, that Yahweh is supreme over all the world; that the idols are proved to be nought; and that the righteous are vindicated.
The psalm embraces the following points:
I. A description of the majesty and glory of God as a sovereign, Psalm 97:1-6. Clouds and darkness are around him; fire goes before him; the lightnings play, and the earth trembles; the hills melt, and are dissolved; the heavens in their splendor declare his righteousness.
II. In view of this, all idol images and gods are confounded, and are shown to be nothing; and the friends of the true God have occasion for joy, Psalm 97:7-9.
III. The prosperity and happiness of the righteous under the reign of God, Psalm 97:10-12. God will deliver them; light is sown for them in darkness; gladness is their portion, and they are called on to rejoice and give thanks at the remembrance of his holiness.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 97 Introduction
The reign of Jehovah, its nature and blessedness, Psalm 97:1, Psalm 97:2. He is fearful to the wicked, Psalm 97:3-6. Idolaters shall be destroyed, Psalm 97:7. The blessedness of the righteous, Psalm 97:8-12.
This Psalm has no title either in the Hebrew or Chaldee; and in fourteen of Kennicott's and De Rossi's MSS. it is written as a part of the preceding. In the Vulgate it is thus entitled, Psalmus David, quando terra ejus restituta est. "A Psalm of David when his land was restored;" the meaning of which I suppose to be, after he had obtained possession of the kingdom of Israel and Judah, and became king over all the tribes; or perhaps, after he had gained possession of all those countries which were originally granted to the Israelites in the Divine promise. See 1 Chronicles 18:1, 1 Chronicles 18:2. The Septuagint is nearly to the same purpose, ὁτι ἡ γη αυτου καθισταται, "when his land was established:" so the Ethiopic and Arabic. The Syriac has, "A Psalm of David, in which he predicts the advent of Christ, (i.e., in the flesh), and through it his last appearing, (i.e., to judgment.") The author of the Epistle to the Hebrews 1 Chronicles Hebrews 1:6, quotes a part of the seventh verse of this Psalm, and applies it to Christ. Who the author was is uncertain: it is much in the spirit of David's finest compositions; and yet many learned men suppose it was written to celebrate the Lord's power and goodness in the restoration of the Jews from the Babylonish captivity.
INTRODUCTION TO Psalm 97
This psalm is ascribed to David by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. It is of the same argument, and upon the same subject, as the preceding, the coming and kingdom of Christ; and that it respects his first coming into the world, when angels were called upon to worship him, appears from Psalm 97:7 compared with Hebrews 1:6 though it is expressed in such language as seems to agree with his second coming; and, perhaps, both are included, with various things between the one and the other; or it respects the kingdom of Christ, from his first to his second coming; to which agrees the inscription of the Syriac version, which is
"a Psalm of David, in which he prophesies concerning the coming of the Messiah, and again he intimates in it his last appearance.''.
XCVII.
Though in a very great measure a compilation from earlier writings (see Notes passim), this psalm, by more than one fine touch, proves itself the product not only of a thoughtful, but of a truly poetic mind. (Notice especially Psalm 97:2; Psalm 97:10-11, and see Notes.) The rhythm is regular.
Once more the Psalmist celebrates Jehovah’s recent manifestation of His sovereignty. In Psalms 96 the universality of His kingdom, here the judgement by which it has been manifested, is the prominent thought.
i. Earth is bidden to rejoice at the establishment of Jehovah’s kingdom. The awfulness of His Advent, the moral foundation of His rule, and the irresistibleness of His might are described (Psalm 97:1-3).
ii. But lately the earth has trembled at His Presence; His righteousness and His majesty have been openly proclaimed (Psalm 97:4-6).
iii. The idol-worshippers and their pretended gods are put to shame, while Zion rejoices in His triumph (Psalm 97:7-9).
iv. Let Israel respond to His call by dutiful obedience and glad thanksgiving (Psalm 97:10-12).
Thus the Psalm consists, like Psalms 96, of four equal stanzas. The first two describe the coming of Jehovah to judgement, in symbolic language borrowed from descriptions of the great Theophanies of old; the last two describe its consequences for Israel and for the nations.
The author of this Psalm was not an original poet, but he was a masterly hymn-writer. There is scarcely a phrase in the Psalm which is not borrowed; but he combines the language of earlier Psalmists and Prophets into a “costly mosaic” with a skill which is worthy of the occasion. He makes us feel that he has been deeply moved, and inspired to recognise the greatness of the crisis.
In the LXX the Psalm is entitled (A Psalm) of David, when his land was restored[54]. The latter part of this title rightly points to the Restoration from Babylon as the occasion of the Psalm.
[54] For καθίσταται, Vulg. restituta est, cf. Isaiah 49:8, τοῦ καταστῆσαι τὴν γῆν
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 97:1-12.
Ps 97:1-12.
The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter.
1, 2. This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings
(Ex 19:16; De 5:22),
we know it is based on righteous principles and judgments which are according to truth.
The Lord reigneth - See the notes at Psalm 93:1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. It is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan.
Let the earth rejoice - The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God - as order, beauty, productiveness are diffused everywhere over it - as it has received so many proofs of the divine beneficence toward it, it has occasion for universal joy.
Let the multitude of isles be glad thereof - Margin, "Many, or great isles." The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents - the extended countries where nations dwell - have occasion for joy, but the beautiful islands - the spots of earth which have risen from the deep, and which are covered with fruits and flowers - these, too, have occasion to rejoice: to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them in the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Yahweh reigns.
This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (Ps 97:1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power, Ps 97 2-7. II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them, Ps 97:8-12. In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that "kiss the son."