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 and date of this psalm are unknown. It seems to be rather of a private than a public character, and there are expressions in it which must have been drawn from the personal experience of its writer. It is adapted to public use only because in all public assemblages there are those who would find their own experience represented by the language of the psalm. It may have been composed after the return from Babylon, but there is nothing in the psalm to limit it to that time, and the language is such that it may have been composed at any period after Jerusalem became the place of public worship, Psalm 116:19.
The Septuagint and the Latin Vulgate, which combined the two previous psalms into one, divide this into two, at the end of Psalm 116:9. The reason why this was done is unknown.
The psalm appears to have been composed in reference to a dangerous sickness, or some deep affliction which threatened life, Psalm 116:3, Psalm 116:8-9, Psalm 116:15; and it expresses a purpose to praise and serve God in view of the fact that the author had been delivered from impending death, and that his days had been lengthened out upon the earth.
The psalm embraces the following points:
I. An expression of love and gratitude in view of the mercies of God, and of a purpose to serve him as long as life should last, Psalm 116:1-2.
II. A description of his sufferings, as if the pains of hell had seized him, Psalm 116:3-4.
III. A description of the mercy and goodness of God as interposing in answer to his prayer, and delivering him, Psalm 116:5-11.
IV. A solemn declaration of his purpose to praise God for all his mercies; to take the cup of salvation and call on his name; to pay his vows in the presence of the people of God; to offer the sacrifice of thanksgiving; to worship in the courts of the Lord's house, in the midst of Jerusalem, Psalm 116:12-19.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 116 Introduction
The psalmist praises God for his deliverance from thraldom, which he compares to death and the grave, Psalm 116:1-9. The exercises through which he had passed, Psalm 116:10, Psalm 116:11. His gratitude for these mercies, and resolution to live to God's glory, Psalm 116:12-19.
This Psalm is also without a title, and its author is unknown. It appears to have been written after the captivity, and to be a thanksgiving to God for that glorious event. The psalmist compares this captivity to death and the grave; and shows the happy return to the promised land, called here The land of the living. The people recollect the vows of God which were upon them, and purpose to fulfill them. They exhult at being enabled to worship God in the temple at Jerusalem.
The Syriac, which abounds in conjectural prefaces, supposes this Psalm to have been written on the occasion of Saul coming to the mouth of the cave in which David lay hidden; but spiritually taken, it relates to the bringing of a new people, the Gentiles, to the Christian faith. In a few MSS. this Psalm is joined to the preceding. Many think it relates wholly to the passion, death, and triumph of Christ. Most of the fathers were of this opinion.
INTRODUCTION TO Psalm 116
Theodoret applies this psalm to the distresses of the Jews in the times of the Maccabees under Antiochus Epiphanes; and R. Obadiah interprets some passages in it of the Grecians of those times; but it rather seems to have been written by David on account of some troubles of his, out of which he was delivered; and refers either to the times of Saul, and the persecutions he endured from him, particularly when he was beset round about by him and his men in the wilderness of Maon, 1 Samuel 23:26, to which he may have respect Psalm 116:3. The inscription of the psalm in the Syriac version is,
"the progress of the new people returning to the Christian worship, as a child to understanding: and as to the letter, it was said when Saul stayed at the door of the cave where David lay hid with his men;''
see 1 Samuel 24:4. But since mention is made of Jerusalem, Psalm 116:19, where the psalmist would praise the Lord for his deliverance, which as yet was not in his hands nor in the hands of the Israelites, but of the Jebusites; some have thought it was written on account of the conspiracy of Absalom against him, and who, hearing that Ahithophel was among the conspirators, said the words related in Psalm 116:11, it is very probable it was composed after the death of Saul, and when he was settled in the kingdom, as Jarchi observes, and was delivered out of the hands of all his enemies; and very likely much about the same time as the eighteenth psalm was, which begins in the same manner, and has some expressions in it like to what are in this. David was a type of Christ, and some apply this psalm to him.
CXVI.
The late date of composition of this psalm is shown both by the presence of Aramaic forms and the use made of earlier portions of the psalter. It was plainly a song of thanksgiving, composed to accompany the offerings made after some victory. The most important question arising from it is whether it is personal or the voice of the community. As we have seen in other cases a strong individual feeling does not exclude the adaptation of a psalm to express the feelings of the people of Israel as a whole. The rhythm is unequal.
i. 1. Answered prayer evokes love and lifelong praise (Psalm 116:1-4).
- Jehovah has proved Himself true to His revealed character by His gracious dealings with the Psalmist, who can now look forward to a prolonged life of tranquil service (Psalm 116:5-9).
ii. 1. In his sorest trouble he had not lost faith, and now he will give thanks for Jehovah’s mercy (Psalm 116:10-14).
- Jehovah’s care for His beloved ones, illustrated by his recent experience, shall be gratefully acknowledged by the public performance of his vows and eucharistic sacrifices in the Temple (Psalm 116:15-19).
The Psalm thus falls into two main divisions, each with two subdivisions. The LXX, followed by the Vulg., divides the Psalm into two, and according to their numeration Psalm 116:1-9 form Psalms 114; Psalm 116:10-19 form Psalms 115. The separation of the Ps. into two is doubtless wrong, but it recognises that a fresh division begins at Psalm 116:10. ‘I believed’ corresponds to ‘I love’ in Psalm 116:1.
Psalms 115 is a congregational prayer; Psalms 116 is an individual thanksgiving for deliverance from imminent danger of death. The language is general, and the precise nature of the danger does not appear: most likely it was sickness. In many points the Psalm reminds us of Hezekiah’s thanksgiving (Isaiah 38). But whatever it was, the danger had been extreme, and the thanksgiving is correspondingly earnest. The Psalmist was familiar with older Psalms, and freely adapts language from them (especially Psalms 18, 27, 31, 56) but gives it fresh force from the depths of his own recent experience.
The strong Aramaic colouring of the language[75], together with this free use of earlier Psalms, points to a late, possibly a very late, date. It is however hardly probable that the Hasidaeans of the Maccabaean period (1Ma 7:13 ff.) are meant by the ‘saints’ (chasîdîm) of Psalm 116:15.
[75] For the form of suffix in Psalm 116:7 cp. Psalm 103:3 ff. That in Psalm 116:12 is the regular Aramaic form. See Ges.-Kautzsch, Gramm. § 91, 2. R. 2.
Part of this Psalm is used in the office for the Thanksgiving of Women after Child-birth.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 116:1-19.
Ps 116:1-19.
The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments.
1, 2. A truly grateful love will be evinced by acts of worship, which calling on God expresses
(Ps 116:13; Ps 55:16; 86:7;
compare
Ps 17:6; 31:2).
I love the Lord - The Hebrew rather means, "I love, because the Lord hath heard," etc. That is, the psalmist was conscious of love; he felt it glowing in his soul; his heart was full of that special joy, tenderness, kindness, peace, which love produces; and the source or reason of this, he says, was that the Lord had heard him in his prayers.
Because he hath heard ... - That is, This fact was a reason for loving him. The psalmist does not say that this was the only reason, or the main reason for loving him, but that it was the reason for that special joy of love which he then felt in his soul. The main reason for loving God is his own excellency of nature; but still there are other reasons for doing it, and among them are the benefits which he has conferred on us, and which awaken the love of gratitude. Compare the notes at 1 John 4:19.
This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it. Observe, I. The great distress and danger that the psalmist was in, which almost drove him to despair, Ps 116:3,10,11. II. The application he made to God in that distress, Ps 116:4. III. The experience he had of God's goodness to him, in answer to prayer; God heard him (Ps 116:1,2), pitied him (Ps 116:5,6), delivered him, Ps 116:8. IV His care respecting the acknowledgments he should make of the goodness of God to him, Ps 116:12. 1. He will love God, Ps 116:1. 2. He will continue to call upon him, Ps 116:2,13,17. 3. He will rest in him, Ps 116:7. 4. He will walk before him, Ps 116:9. 5. He will pay his vows of thanksgiving, in which he will own the tender regard God had to him, and this publicly, Ps 116:13-15,17-19. Lastly, He will continue God's faithful servant to his life's end, Ps 116:16. These are such breathings of a holy soul as bespeak it very happy.