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
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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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 brief psalm is entitled "A Song of Degrees of David." There is nothing in it to forbid the idea that it was composed by him, for it is wholly in his spirit and manner. It is not known, however, on what occasion it was written, nor why it has a place among the "Songs of Degrees." It would seem to have been prepared on some occasion when the author had been charged with being of a lofty and proud spirit; with meddling in matters that were above him, or above his condition in life; or with making such suggestions about public affairs as were considered to indicate a self-confident, or an aspiring mind. Without being able to determine this by any certain facts, the supposition which would seem most to accord with the contents of the psalm would be that it was written when he was a young man; when he had expressed, in the presence of others, some sentiments on public affairs which were interpreted by them as denoting a forward and self confident spirit.
If so, then this psalm was probably a private meditation on what he had done, and was of the nature of a personal examination of his spirit and motives. Knowing, as we do, what David was afterward - his great talents as a warrior and a king, and his ability to manage public affairs - it would not, in itself, be strange or improbable that, in early life, and even when a shepherdboy, he might have advanced opinions which would be regarded as beyond his age, as unbecoming his condition, and as manifesting a disposition to meddle with matters above him; and that he might have been rebuked for this. If it were so, we may suppose that a pious and a modest youth would give himself to self-examination, to determine whether that was the spirit which actuated him, and this psalm may have been the result of such an examination: a deep self-consciousness that such was not the spirit which influenced him; that these were not the motives which prompted him to do what he had done.
The psalm, therefore, may, perhaps, without impropriety, be regarded as furnishing evidence of the early manifestation of a disposition on the part of David to study public affairs, and of an early manifestation of a knowledge on that subject which was regarded as above his years and his station; and, at the same time, of his readiness to profit by rebuke, and to examine his real motives; and of his consciousness that he was not actuated by self-confident and aspiring views. The psalm manifests a humble spirit, and a spirit of confident trust in God. If the interpretation thus suggested could be confirmed - or if it may be allowed - the psalm would be one of the most valuable records of the early life and character of David. It would add to the interest of this conjecture, if we might suppose that this psalm was left among the effusions of his early years - among, as we should say, his "private papers," and was discovered after he was dead, and was then arranged and published among these "Songs of Degrees."
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 131 Introduction
The psalmist professes his humility, and the peaceableness of his disposition and conduct, Psalm 131:1, Psalm 131:2. Exhorts Israel to hope in God, Psalm 131:3.
Some think that David composed this Psalm as a vindication of himself, when accused by Saul's courtiers that he affected the crown, and was laying schemes and plots to possess himself of it. Others think the Psalm was made during the captivity, and that it contains a fair account of the manner in which the captives behaved themselves, under the domination of their oppressors.
INTRODUCTION TO Psalm 131
A Song of degrees of David. This psalm was written by David in his younger days, before he came to the throne; while he was in Saul's court, or persecuted by him. The occasion of it, as is generally thought, was a calumny cast upon him, as if he had some ill designs against Saul; was ambitious of the crown, and aspiring to the throne, and was plotting and forming measures to get the government into his hand; see 1 Samuel 24:9; with respect to all which he declares himself as innocent as a weaned child; and was as far from any such ambitious views as he was when in such a state; for the truth of which he appealed to God. Kimchi thinks that David, by his example, taught the Jews how to behave in captivity; that as he behaved, so should they, in great humility. The Syriac inscription is,
"it is said concerning Jesus the son of Josedech the high priest; and concerning humility.''
But the psalm no doubt was written by David of himself.
CXXXI.
The most perfect and sincere resignation breathes through this short poem. It is so plain from the last verse, that not an individual, but Israel, is here represented, that we need not stay to discuss the addition to the inscription, which makes David its author (probably with recollection of 2Samuel 6:22), or to conjecture whether Nehemiah or Simon Maccabæus, or any other particular person, has left here an expression of his feelings.
- “Pride has its seat in the heart, looks forth at the eyes, and expresses itself in the actions.”
Do I exercise.—Rather, have I been in the practice of; literally, have walked in (see Vulg.) or gone into. The conjugation denotes repeated action, and the past is used, as so frequently, with notion of continuance into the present.
The Psalmist has learned the spirit of child-like humility in the school of suffering. His is not a naturally unambitious soul, but he has disciplined all worldly ambitions, and calmly and contentedly resigned himself to the Will of God.
Many commentators think that Israel is the speaker; but it is more natural to regard the Psalm as the utterance of a pious Israelite, representing the best spirit of the community of the Restoration, and renouncing on behalf of himself and those like-minded all thoughts of worldly aggrandisement for Israel. The Psalm belongs in all probability to the same period as the preceding Psalm. The prophets had seemed to promise great and wonderful triumphs for Israel in the Restoration, and what was the actual condition of Israel? Did it not demand the sternest self-discipline alike for the individual and for the community to enable them to fling away ambition, and accept, with cheerful faith, the lowly, despised position, which was so different from the glowing pictures of Jeremiah and the later Isaiah? It is “a humility not natural to Israel, but born of penitence,” and so the Psalm is a fitting sequel to Psalms 130. It is one element which this period had to contribute to the formation of the Christian character. Cp. Matthew 18:3; James 4:6; 1 Peter 5:5.
The title of David is found not only in the Massoretic text, but in the LXX (אAR), Aq., Symm., Syr., though wanting in some MSS of the LXX, and in the Targ. Probably it was added because the Psalm was thought to illustrate the spirit of David’s life (see especially 2 Samuel 6:21 f.), but there can be little doubt that the Psalm belongs to the same period as the Psalms among which it stands.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 131:1-3.
Ps 131:1-3.
This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God.
1. eyes lofty--a sign of pride
(Ps 18:27).
exercise myself--literally, "walk in," or "meddle with."
Lord, my heart is not haughty - Though this is charged upon me; though I may have said things which seem to imply it; though this might appear a just inference from my conduct - yet I am conscious that this is not my real character. What I have said was not the result of ambition.
Nor mine eyes lofty - I am conscious that I am not ambitious and aspiring - as I am accused of being. What I have said is not the result of such a feeling, nor should such a charge be brought against me.
Neither do I exercise myself - Margin, as in Hebrew, walk. I do not walk about among such things; I do not pry into them; I do not meddle with them. What I have said or done is not, as has been said concerning me, the result of a meddlesome and interfering spirit. It may seem to be so; my own consciousness tells me it is not so. The interpretation put upon my conduct may be natural; but I am conscious to myself that it is not the right interpretation.
In great matters, or in things too high for me - Margin, as in Hebrew, wonderful. The word wonderful would apply to matters suited to excite astonishment by their vastness, or their unusual nature - as prodigies or miracles; and then, great and lofty truths. It would apply also to things which might be regarded as far above the capacity of a child, or of one in obscure life, and with slight advantages of education; and, as above suggested, it may have been the accusation brought against him, that, in respect to public matters, matters of state - or to the more elevated doctrines of religion - he had manifested a spirit unbecoming one in early years, and of humble rank, and that this indicated a desire to meddle with matters which he could not understand, and which could not pertain to him. He was conscious, he says, that he was not actuated by that spirit.
This psalm is David's profession of humility, humbly made, with thankfulness to God for his grace, and not in vain-glory. It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart. But he appeals to God, that, on the contrary, I. He aimed at nothing high nor great, Ps 131:1. II. He was very easy in every condition which God allotted him (Ps 131:2); and therefore, III. He encourages all good people to trust in God as he did, Ps 131:3. Some have made it an objection against singing David's psalms that there are many who cannot say, "My heart is not haughty," etc. It is true there are; but we may sing it for the same purpose that we read it, to teach and admonish ourselves, and one another, what we ought to be, with repentance that we have come short of being so, and humble prayer to God for his grace to make us so.