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
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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
신약 헬라어 단어 연구
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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
평이 절별 신약 해설 (일반신자·모바일)
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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 psalm also has no title to indicate the author, or to explain the occasion on which it was composed. It is a psalm of very special construction, and stands alone in the form of its poetry. The peculiarity consists in repeating at the close of each verse the language "for his mercy endureth forever." This is a kind of refrains, and may have been designed, in public worship, to be a response by a choir, or by the people. That it may have been intended to be so used cannot be disproved, nor can anyone show that such a response in public worship is, itself, improper or wrong. It is not certain, however, that it was meant to be so used; and it should not, therefore, be appealed to as proving that such responses are proper in public worship, whatever may be true on that point. It may have been merely a specimen of the poetic art among the Hebrews - one of the forms in which Hebrew poetry expressed itself. The subjects referred to as laying the foundation for the response in each verse - "for his mercy endureth forever," are such as have been often introduced in the previous psalms, and will require but little additional illustration. The general idea is, that all these acts of the divine interposition - all that God has done, even though it seemed to be a display of power or of justice, of severity or of wrath - was, in fact, an illustration of the "mercy" of God, and laid a foundation for praise. That is, All this was connected with the good of his people, with favors to mankind, with the accomplishment of great and benevolent purposes, and, therefore, was expressive of mercy - a proof that the "mercy of God endures forever."
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 136 Introduction
An exhortation to give thanks to God for various mercies granted to all men, Psalm 136:1-9; particularly to the Israelites in Egypt, Psalm 136:10-12; at the Red Sea, Psalm 136:13-15; in the wilderness, Psalm 136:16-20; and in the promised land, Psalm 136:21, Psalm 136:22; for the redemption of the captives from Babylon Psalm 136:23, Psalm 136:24; and for his providential mercies to all, Psalm 136:25, Psalm 136:26.
This Psalm is little else than a repetition of the preceding, with the burden, כי לעולם חסדו ki leolam chasdo, "because his mercy endureth for ever," at the end of every verse. See below. It seems to have been a responsive song: the first part of the verse sung by the Levites, the burden by the people. It has no title in the Hebrew, nor in any of the Versions. It was doubtless written after the captivity. The author is unknown.
INTRODUCTION TO Psalm 136
This psalm was very probably composed by David, and given to the Levites to sing every day, 1 Chronicles 16:41. Solomon his son followed his example, and made use of them in singing at the dedication of the temple, 2 Chronicles 7:3; as Jehoshaphat seems to have done when he went out to war against his enemies, 2 Chronicles 20:21. The subject of it is much the same with the preceding psalm; its composition is very singular; the half of every verse: in it is, "for his mercy endureth for ever"; this is the burden of the song; and the design of it is to show, that all blessings of every kind flow from the grace, goodness, and mercy of God, which is constant and perpetual; and to impress a sense of it upon the minds of men: the inscription of the Syriac version is,
"it is said of Moses and Israel praising the Lord for those who were delivered; and concerning the deliverance of souls out of hell from Pharaoh, the devil, by Christ our Saviour, the Redeemer of them.''
R. Obadiah says it is an exhortation to the children of God in the days of the Messiah to praise the Lord.
CXXXVI.
The recurrence in this psalm of the ancient liturgic refrain (see Notes, Psalm 106:1; Psalm 118:1), not after every verse, but after every clause, marks clearly the peculiarity of its choral use, and shows that it was composed expressly for the Temple service. It is invariably allowed to be one of the latest hymns in the collection. It has generally been known among the Jews as the Great Hallel, a designation, however, at other times given to the series Psalms 120-136 (according to others Psalm 135:4-21).
Another liturgical Psalm, closely resembling Psalms 135, but distinguished by the refrain which forms the second half of each verse. This refrain was evidently sung as a response, either by a choir of priests and Levites answering the choir or the singer who chanted the first line; or by the whole congregation. We read that at the laying of the foundation stone of the Second Temple the priests and Levites “answered one another in praising and giving thanks to Jehovah, saying, For he is good, for his lovingkindness endureth for ever toward Israel” (Ezra 3:11; cp. 2 Chronicles 7:3; 2 Chronicles 7:6); and an analogy for the congregational response may be found in the statement that on certain occasions the people answered with Amen, or Amen, Hallelujah (Psalm 106:48, note; Deuteronomy 27:15; Nehemiah 5:13; Nehemiah 8:6).
This Psalm was known in the liturgical language of the Jews as “the Great Hallel” (“the Hallel” being Psalms 113-118); but the term was also applied to Psalm 135:4-21, and to the whole group 120–136 (Delitzsch).
The Psalm is arranged in well marked groups of three verses to the end of Psalm 136:18, after which follow two groups of four verses: but as Psalm 136:17-22 are taken from Psalms 135, and Psalm 136:25 is in no obvious connexion with the context, it may be questioned whether the text is in order. Some forms of the LXX, as represented by the Old Latin in the Gallican Psalter, repeated Psalm 136:3 at the end, and the P.B.V. retains the addition.
The Hebrew text of the Book of Ecclesiasticus contains a hymn of thanksgiving which is an obvious imitation of this Psalm, and is largely composed of phrases taken from Psalms in Book 5, particularly 121, 132, 147, 148.
It follows ch. Psalm 51:12, “Therefore I give thanks and will praise, and will bless the name of Jehovah,” and runs thus (the refrain being omitted for brevity):
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 136:1-26.
Ps 136:1-26.
The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of
Ps 106:1; 118:1-4,
and was perhaps used as the Amen by the people, in worship (compare
1Ch 16:36; Ps 105:45).
1-3. The divine titles denote supremacy.
O give thanks unto the Lord, for he is good - This whole verse is the same as Psalm 106:1, except that that is introduced by a Hallelujah. See the notes at that verse.
For his mercy endureth for ever - See also Psalm 106:1, note; Psalm 107:1, note. Literally, "For unto eternity his mercy." That is, It is ever the same; it never changes; it is never exhausted; it is found in all his dealings - in all his acts toward his creatures, and ever will be.
The scope of this psalm is the same with that of the Ps 135:1-21, but there is something very singular in the composition of it; for the latter half of each verse is the same, repeated throughout the psalm, "for his mercy endureth for ever," and yet no vain repetition. It is allowed that such burdens, or "keepings," as we call them, add very much to the beauty of a song, and help to make it moving and affecting; nor can any verse contain more weighty matter, or more worthy to be thus repeated, than this, that God's mercy endureth for ever; and the repetition of it here twenty-six times intimates, 1. That God's mercies to his people are thus repeated and drawn, as it were, with a continuando from the beginning to the end, with a progress and advance in infinitum. 2. That in every particular favour we ought to take notice of the mercy of God, and to take favour we ought to take notice of the mercy of God, and to take notice of it as enduring still, the same now that it has been, and enduring for ever, the same always that it is. 3. That the everlasting continuance of the mercy of God is very much his honour and that which he glories in, and very much the saints' comfort and that which they glory in. It is that which therefore our hearts should be full of and greatly affected with, so that the most frequent mention of it, instead of cloying us, should raise us the more, because it will be the subject of our praise to all eternity. This most excellent sentence, that God's mercy endureth for ever, is magnified above all the truths concerning God, not only by the repetition of it here, but by the signal tokens of divine acceptance with which God owned the singing of it, both in Solomon's time (2Ch 5:13, when they sang these words, "for his mercy endureth for ever," the house was filled with a cloud) and in Jehoshaphat's time (when they sang these words, God gave them victory, 2Ch 20:21,22), which should make us love to sing, "His mercies sure do still endure, eternally." We must praise God, I. As great and good in himself, Ps 136:1-3. II. As the Creator of the world, Ps 136:5-9. III. As Israel's God and Saviour, Ps 136:10-22. IV. As our Redeemer, Ps 136:23,24. V. As the great benefactor of the whole creation, and God over all, blessed for evermore, Ps 136:25,26.