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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この非常に美しい詩篇には「ダビデの詩」という表題が付されている。この詩篇の中には、彼がその作者であったという想定を禁じるものは何もないが、この詩篇の中にも、また他のどこにも、それが書かれた正確な機会を確定させてくれるものはない。
この詩篇は、神のあわれみの何らかの目覚ましい現れの後、あるいは神の憐れみと恵みの印象的な証拠の後、また、いのちを脅かし、神の怒りの証拠とみなされていたが今は過ぎ去った何らかの危険の後、さらに、神が介入されて、滅びを脅かしていたさばきを抑え、止められ、再び愛する父としてご自身を現された後に、作られたものであるように思われる。このあわれみ深い介入は、詩篇作者の心を感謝と賛美の感情で満たし、彼自身のたましい（Psalm 103:1-2）に、すべての御使い（Psalm 103:20）に、天の諸軍（Psalm 103:21）に、またあらゆる所にある神のすべてのわざ（Psalm 103:22）に、神の賛美を祝うことに加わるようにと呼びかけさせた。この詩篇は、その構造と構成においてきわめて整然としており、その言葉と構想において美しく、すべての時と時代に適合し、悩みからの救い出しと神のあわれみの現れとに対する神への感謝の感情を表現するのにふさわしく、たましいを高め、喜びに満ちた展望をもってそれを満たすのにふさわしい。これらの事情が、この詩篇を、あらゆる時代において賛美を歌うための詩として愛好されるものにしてきたのである。さらに、この詩篇は、贖いの愛と神のあわれみを眺めるたましいの感情を表現するのに、救い主による罪の赦しにおける神の善きさを表現するのに、また父としての神の民に対する優しい憐れみを表現するのに、ひときわ適しており、それゆえ、キリスト者が自分の心の深く感謝に満ちた感情を表すものとして、ほとんど他のどの詩篇よりもしばしば立ち返る詩篇の一つなのである。
God is praised for his benefits to his people, Psalm 103:1, Psalm 103:2; he forgives their iniquities, and heals their diseases, Psalm 103:3; redeems their lives, crowns them with loving-kindness, Psalm 103:4; satisfies them with good things, renews their youth, Psalm 103:5; he helps the oppressed, makes his ways known, is merciful and gracious, and keeps not his anger for ever, Psalm 103:6-9; his forbearance, and pardoning mercy, Psalm 103:10-12; he is a tender and considerate Father, Psalm 103:13, Psalm 103:14; the frail state of man, Psalm 103:15, Psalm 103:16; God's everlasting mercy, and universal dominion, Psalm 103:17-19; all his angels, his hosts, and his works, are invited to praise him, Psalm 103:20-22.
The inscription in the Hebrew, and in all the Versions, gives this Psalm to David; and yet many of the ancients believed it to refer to the times of the captivity, or rather to its conclusion, in which the redeemed Jews give thanks to God for their restoration. It is a Psalm of inimitable sweetness and excellence; contains the most affectionate sentiments of gratitude to God for his mercies; and the most consoling motives to continue to trust in God, and be obedient to him.
INTRODUCTION TO Psalm 103
A Psalm of David. The Targum adds,
"spoken in prophecy,''
as doubtless it was, under the inspiration of the Holy Spirit. Some think it was written by David, after a fit of illness, and his recovery from it, since he speaks of his diseases being healed, and his youth renewed; for which reason the Syriac interpreter suggests it was written in his old age; for he makes the subject of the psalm to be,
"concerning coldness which prevailed upon him in old age;''
but rather he wrote it when his heart was warm with a sense of the love of God, and spiritual blessings of grace flowing from thence; and in it celebrates and sings the benefits of New Testament times; and it is a psalm suitable to be sung by every believer, under a quick sense of divine favours: wherefore the above interpreter better adds,
"also an instruction and thanksgiving by men of God;''
whom the psalmist may very well be thought to personate, even in Gospel times; and much rather than the Jews in captivity, as Kimchi thinks.
CIII.
This psalm has been compared to a stream which, as it flows, gradually acquires strength and volume till its waves of praise swell like those of the sea. The poet begins by invoking his own soul to show its gratitude for the Divine favour, and, by a highly artistic touch, makes the psalm, after rising to sublime heights, end with the same appeal to personal experience. But national mercies till much the larger space in his thought, and he speaks throughout as much in the person of the community as his own. Beyond one probable Aramaism in Psalm 103:3, and a possible dependence in one passage on the Book of Job (comp. Psalm 103:16 with Job 17:10), there is nothing to indicate the time of the psalm’s composition. The rhythm is varied, and the form irregular.
The hope of the preceding Psalm (Psalm 103:13) has been realised. Sorrow has been turned into joy. God has forgiven the sins of His people and taken them back into His favour. Praise and thanksgiving take the place of complaint and supplication.
The Psalm bears the name of David in the title, but it is impossible to suppose that it was written by him. The Aramaic colouring of the language[56], the allusions to Job, Jeremiah, and the later chapters of Isaiah, and the general style and matter of the Psalm, combine to make it certain that it belongs to a far later date. If Psalms 102 may be assigned to the close of the Exile, Psalms 103 may with equal probability be placed in the early years of the Return. It was written while the sense of the nation’s forgiveness, of which that deliverance was the proof, was still fresh and vivid.
[56] In Psalm 103:3-5 peculiar forms of the pronominal suffix of 2nd pers. sing. fem. çkî, and plur. aykî are used. They are found again in Psalm 116:7; Psalm 116:19; Psalm 135:9; Psalm 137:6; and elsewhere only in 2 Kings 4:2 ff., Jeremiah 11:15(?); Song of Solomon 2:13(?). They resemble the Aramaic form, and appear to have been in use in the dialect of North Israel, and to have been employed occasionally after the Exile under the influence of Aramaic (cp. the Aramaic form of suffix for 3rd pers. masc. in Psalm 116:12) in poetry as rhythmically euphonious forms. See Gesen.-Kautzsch Gram. § 91, 1, R. 2; 2 R. 2.
It is evident that Psalm 103:10 ff. speak of Jehovah’s mercies to the nation, and some commentators think that the speaker in Psalm 103:1-5 also is the personified nation. But the change from the singular in Psalm 103:1-5 to the plural in Psalm 103:6 ff. is left unexplained by this theory. Here, as in Psalms 102, it is more natural to suppose that the Psalmist, when he uses the first person singular, is really speaking for himself, and using words which any other pious Israelite might appropriate for the expression of his own personal feelings.
But just as in Psalms 102 national sorrows and sufferings have so deeply entered into the Psalmist’s heart that he speaks of them as his own, so here he so completely identifies himself with the destinies of the nation that its joys are his own, and he gives thanks for national deliverance and national mercies as though they had been vouchsafed to him individually.
The Psalm falls into five approximately equal stanzas, the first and last forming the introduction and conclusion, and the other three the main body of the Psalm.
i. The Psalmist summons his soul and all his faculties to praise Jehovah for pardon, redemption, and bountiful provision for every need (Psalm 103:1-5).
ii. Jehovah’s revelation of Himself to Moses has been verified afresh in His recent treatment of Israel (Psalm 103:6-10). His pardoning mercy knows no limits; His fatherly love shews the most tender consideration (Psalm 103:11-14). Man may be frail and transitory, but those who fear Jehovah can rest in the assurance of His eternal faithfulness to their posterity (Psalm 103:15-18).
iii. The thought of the universality of Jehovah’s kingdom naturally introduces the call to all creation to join in an universal chorus of praises (Psalm 103:19-22).
The Psalm is one of singular beauty. Its tenderness, its trustfulness, its hopefulness, anticipate the spirit of the N.T. It does not contain one jarring note, and it furnishes fit language of thanksgiving for the greater blessings of a more marvellous redemption than that of Israel from Babylon.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 103:1-22.
Ps 103:1-22.
喜ばしい賛美の詩篇。その中で著者は個人的祝福の感謝の認識から、神の恵み深い属性の生き生きとした祝へと高められる。それらは本質的に賛美に値するのみならず、人のもろさに特に適合する。彼はすべての被造物に自らの歌に加わるよう呼びかけることによって結ぶ。
1. ほめふみ等―神が対象の時、賛美。
わたしのたましい―わたし自身
(Ps 3:3; 25:1)、
知性の行為としてのその行為に allusion。
うちにあるすべてのもの―
(De 6:5)。
その聖なるみ名―
(Ps 5:11)、
その完全な道徳的完全性。
わたしのたましいよ、主をほめたたえよ――神に適用される「ほめたたえる」という語は、賛美することを意味し、常に感謝の感覚と同様に、神への強い愛情を含意する。人々に関して用いられる場合、この語は、彼らが祝福され、幸せであるようにという「願い」を含意し、しばしばそうであるようにとの祈りを伴う。これが礼拝者の会衆に向けられる「祝福」の趣旨である。Numbers 6:23-27 と比較せよ。ここでの「たましい」という語は、心と同義であり、神の恵みを理解し、味わうことができるものとしての、私の精神的・道的な力のことである。人のたましいは、神を賛美し、ほめたたえるために、神の友情を楽しむために、神の恵みを喜ぶために、神の完全性を黙想するために「造られた」。神の賛美に従事しているときほど、適切で高められた働きに用いられることは決してない。
また、私のうちにあるすべてのものは……――私のすべての力と能力、神の賛美に用いられ得るすべてのもの、すなわち心、意志、愛情、感情のことである。その考えは、神が、人全体がささげることができるすべての賛美と崇敬に値する方である、ということである。神の能力や力の一つとして、賛美という務めと特権から免除されるべきものは何一つない。
この詩篇は説明よりもむしろ信心を呼び起こすものである。これは最もすぐれた賛美の詩篇であり、広く用いられる。詩人は、一、自らと自分のたましいを奮い立たせて神を賛美する（詩 102:1,2）。すなわち、詩人個人への神の恵み（詩 102:3-5）、教会一般およびすべての良い人々への神の恵み（神は彼らに対して正しく、恵み深く、変わることがない。詩 102:6-18）、そして世界の支配についての神の恵み（詩 102:19）のためである。二、神を賛美する際に聖なる御使いたちと神のすべてのわざの助けを求める（詩 102:20-22）。この詩篇を歌うとき、われわれは特に神の善さに心を動かされ、愛と感謝において心を広くされなければならない。