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
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
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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
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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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
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
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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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This psalm is also ascribed to David. It is almost entirely a compilation of passages from other psalms - particularly Psalm 18 - newly arranged. Compare Psalm 18:34, with Psalm 144:1; Psalm 18:2, Psalm 18:46, with Psalm 144:2; Psalm 18:9, with Psalm 144:5; Psalm 18:14, with Psalm 144:6; Psalm 18:16, with Psalm 144:7. Compare also Psalm 8:4, with Psalm 144:3; Psalm 104:32, with Psalm 144:5; Psalm 33:2-3, with Psalm 144:9; Psalm 33:12, with Psalm 144:15; Psalm 128:3, with Psalm 144:12. In itself considered there is nothing improbable in the supposition that David himself should have made such a selection, or should have employed language which he had used before, adapting it now to a new purpose, and making such additions as would fit it for the new occasion for which it was intended. It would not be possible now, however, to ascertain the occasion on which this arrangement was made, or its specific design. There is, evidently, a remembrance of former mercies; there was impending danger; there is an earnest prayer that God would interpose as he had done in former times; there is a promise of new songs of praise if God would interpose; there is a looking forward to the prosperity - the joy - which would result if God did thus interpose and save the nation.
In regard to the occasion on which the psalm was written, perhaps the conjecture of Kimchi is the most probable, that it is a prayer against the attempts of foreign nations to overthrow the Hebrew people, in some of the numerous wars in which David was engaged after he had come to the possession of the crown. The different parts of the psalm can be better explained on this supposition than perhaps on any other. This would make proper all the expressions in regard to the past Psalm 144:1-2; the uncertainty and instability of earthly things and the weakness of man Psalm 144:3-4; the necessity of the divine interposition as in former times Psalm 144:5-8; the reference to foreigners Psalm 144:7-8, Psalm 144:11; the purpose to praise God Psalm 144:9-10; the allusion to the happiness of a people whose God is the Lord, and to the prosperity which would follow his interposition Psalm 144:12-15.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 144 Introduction
The psalmist praises God for his goodness, Psalm 144:1, Psalm 144:2. Exclamations relative to the vanity of human life, Psalm 144:3, Psalm 144:4. He prays against his enemies, Psalm 144:5-8; and extols God's mercy for the temporal blessings enjoyed by his people, Psalm 144:9-15.
The Hebrew, and all the Versions, attribute this Psalm to David. The Vulgate, Septuagint, Ethiopic, and Arabic, term it, A Psalm of David against Goliath. The Syriac says, "A Psalm of David when he slew Asaph, the brother of Goliath." Calmet thinks, and with much probability, that it was composed by David after the death of Absalom, and the restoration of the kingdom to peace and tranquillity. From a collation of this with Psalm 18, of which it appears to be an abridgment, preserving the same ideas, and the same forms of expression, there can be no doubt of both having proceeded from the same pen, and that David was the author. There is scarcely an expression here of peculiar importance that is not found in the prototype; and for explanation I must refer generally to the above Psalm.
INTRODUCTION TO Psalm 144
A Psalm of David. This psalm was written by David; not on account of the return of the Jews from the Babylonish captivity, by a spirit of prophecy, as Theodoret; but on his own account, after he was come to the throne, and was king over all Israel; and was delivered from the was between him and Israel, and from the war of the Philistines, as Kimchi observes, having gained two victories over them: or it was written between the two victories, and before he had conquered all his enemies; since he prays to be delivered from the hand of strange children, Psalm 144:7. R. Obadiah thinks it was written on the account of his deliverance from Absalom and Sheba; but the former is best. Some copies of the Septuagint, and also the Vulgate Latin, Ethiopic, and Arabic versions, have in their titles these words,
"against Goliath;''
and so Apollinarius; as if it was written on account of his combat with him, and victory over him; but this clause is not in the Hebrew Bibles; nor could Theodoret find it in the Septuagint in the Hexapla in his time. The Syriac inscription is still more foreign to the purpose,
"a psalm of David, when he slew Asaph the brother of Goliath.''
R. Saadiah Gaon interprets this psalm of the times of the Messiah; and there are several things in it which are applicable to him.
CXLIV.
There is nothing more curious in the composition of the psalter than the union of the two entirely dissimilar pieces which compose this psalm. Psalm 144:1-11 are a mere cento from former psalms, the 18 furnishing the greater number of expressions and figures, and must from this circumstance be regarded as one of the latest in the collection, whereas Psalm 144:12-15 are Composed of a fragment of some ancient song, whose beginning is lost, and which has neither grammatical nor logical connection with the medley of quotations that precedes it. (See Note to Psalm 144:12). This interesting fragment gives, unfortunately, no indication of its date or authorship. We can imagine it, however, chanted at harvest, at festivals, or as “the help tune” of the reapers:
“their wine song, when hand
Grasps at hand, eye lights eye in good friendship,
and great hearts expand,
And grow one in the sense of this world’s life.”
R. BROWNING: Saul.
The progressive rhythm of the latter part is very fine.
i. The Psalmist praises Jehovah as the Giver of victory (Psalm 144:1-2), and marvels that He Who is so great should condescend to care for man who is so insignificant and transitory (Psalm 144:3-4). He prays that Jehovah will appear and interpose on his behalf, for he is hard pressed by faithless and treacherous foreigners (Psalm 144:5-8).
ii. A vow of thanksgiving for the victory which he is confident will be granted, and a repeated prayer for deliverance (Psalm 144:9-11).
iii. A description of the peace and prosperity of Jehovah’s people (Psalm 144:12-15).
This Psalm is a compilation from Psalms 18, 8, 39, 104, 33, and apparently from some poem which has not been preserved. Psalm 144:12-15 might no doubt have been written by the compiler himself; but the general character of the Psalm, and the looseness of the connexion with the preceding verses make it tolerably certain that these verses also were borrowed.
The Psalm bears the name of David, partly perhaps from its similarity to Psalms 18, and partly from the mention of David in Psalm 144:10. The LXX adds against Goliath to the title: comp. the Targum of Psalm 144:10, “from the evil sword of Goliath.” But the compilatory character of the Psalm stamps it as a secondary production; and certain features in the language (especially in Psalm 144:12-15) point to a late date. In Psalm 144:1-11 some leader of the people speaks as its representative; in Psalm 144:12-15 he associates his fellow-citizens with himself, and uses the first person plural.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 144:1-15.
Ps 144:1-15.
David's praise of God as his all-sufficient help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God's interposition against his enemies, he breaks forth into praise and joyful anticipations of the prosperity of his kingdom, when freed from vain and wicked men.
Blessed be the Lord my strength - Margin, as in Hebrew, "my rock." See the notes at Psalm 18:46, where the same expression occurs in the Hebrew.
Which teacheth my hands to war - Hebrew, "To the war." See the notes at Psalm 18:34. The Hebrew is not precisely alike, but the sense is the same.
And my fingers to fight - Hebrew, my fingers to the fight. That is, he teaches my fingers so that I can skillfully use them in battle. Probably the immediate reference here is to the use of the bow - placing the arrow, and drawing the string.
The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2Sa 5:17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government, Ps 144:1-4. II. He prays to God to help him against the enemies who threatened him, Ps 144:5-8,11. III. He rejoices in the assurance of victory over them, Ps 144:9,10. IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it, Ps 144:12-15. In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom.