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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This psalm, in the Septuagint and the Latin Vulgate, is entitled "A Psalm of David, for the fourth day of the week." What is the origin of this title is unknown, as there is nothing corresponding to it in the Hebrew. In the original the psalm is without a title, nor is there anything in the contents of it which will enable us to determine who was the author, or to fix the date or the occasion of its composition. There is in it nothing necessarily inconsistent with the supposition that David was the author; and there were undoubtedly occasions in his life, when it would have been appropriate. There have been many conjectures as to the author, and as to the occasion on which it was composed. Rudinger refers it to the times of David and the rebellion of Absalom; Venema supposes that it refers to the time of Antiochus Epiphanes, and the persecution under him; DeWette refers it to the time of the Babylonian exile; others suppose that it was written on the eve of the Babylonian captivity. Whatever may have been the occasion, the style and form of the psalm are so general that it may be made a vehicle of pious thought, and of the feelings of the people of God, in all ages.
From the psalm itself it is plain that it was composed during some Impending or actual national calamity. This is evident from Psalm 94:3-5, Psalm 94:14, Psalm 94:20. It would seem, also, from Psalm 94:7-10, that it was probably some calamity which was brought upon the people by a foreign nation - a nation that defied Yahweh, and proclaimed that he was unable to defend his friends, or that he would not interpose in their behalf: "They say, the Lord shall not see, neither shall the God of Jacob regard it." The object of the psalm is to show that God "is" the protector of his people; that he "does" regard them; that he "will" interpose in their behalf.
The psalm embraces the following subjects:
(1) An appeal or prayer to God as the God of vengeance, or as a just God, Psalm 94:1-2.
(2) a statement of the character and purposes of the wicked who were bringing these calamities upon the nation, Psalm 94:3-7.
(3) a direct appeal to these invaders themselves - an appeal based on the ground that God could "not" be indifferent to the conduct of people; that he must hear their words, understand their thoughts, see their acts, and know all that they did, Psalm 94:8-11.
(4) Consolation in the trouble derived from the fact that this was a deserved chastening of the Lord, and was not designed for their destruction, but for their good, Psalm 94:12-15.
(5) The fact that God is a source of confidence, comfort, and support to his people, in all Such times of trial, Psalm 94:16-23.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 94 Introduction
An appeal to God against oppressors, Psalm 94:1-7. Expostulations with the workers of iniquity, Psalm 94:8-11. God's merciful dealings with his followers, Psalm 94:12-15; and their confidence in him, Psalm 94:16-19. The punishment of the wicked foretold, Psalm 94:20-23.
This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, Ethiopic, and Arabic, have "A Psalm of David, for the fourth day of the week;" but this gives us no information on which we can rely. In three of Kennicott's MSS. it is written as a part of the preceding. It is probably a prayer of the captives in Babylon for deliverance; and was written by the descendants of Moses, to whom some of the preceding Psalms have been attributed. It contains a description of an iniquitous and oppressive government, such as that under which the Israelites lived in Babylon.
INTRODUCTION TO Psalm 94
Some, as Jarchi and others, think this psalm was written by Moses; others, with greater probability, assign it to David; as do the Septuagint, Vulgate Latin, and all the Oriental versions; and which all but the Syriac version say it was composed to be sung on the fourth day of the week, on which day the Talmudists say it was sung; see the argument of the preceding psalm. This psalm and others, that go before and follow, are without any title in the Hebrew Bible: the title of it in the Syriac version is,
"a Psalm of David, concerning the company of Korah, Dathan, and Abiram; but spiritually, concerning the persecution against the church;''
not of the oppression of the Israelites in Egypt, as some; nor of the Jews in their present exile, as Kimchi; but rather of the people of God under the tyranny of antichrist; who are represented as complaining of his insults and cruelty, and as comforting themselves in the hopes of deliverance, and in the view of his destruction.
XCIV.
Psalm 94:5; Psalm 94:14, and, by implication, Psalm 94:10, show that this psalm was the expression, not of individual, but of national, sense of wrong and injustice. Yet the poet must, in his own person, have experienced the bitterness of the trouble, from the reference he makes, towards the close, to his own experiences. Apostate Jews may have been joined with the heathen oppressors. (See Note, Psalm 94:6.) There is no indication on which to found a conjecture as to date or authorship. The poetical form is regular.
This Psalm is a prayer for the revelation of the righteous judgement of God, and an expression of confidence in the ultimate triumph of right. It falls into two main divisions.
i. The Psalmist appeals to Jehovah to manifest Himself as judge of the earth (Psalm 94:1-2). How long will He tolerate the arrogance of the tyrants who oppress His people, and contemptuously declare that He is ignorant or indifferent (Psalm 94:3-7)?
Addressing some of his own countrymen who are inclined to doubt Jehovah’s moral government of the world he rebukes them for their folly, and argues that Jehovah must of necessity see and hear and in due time punish (Psalm 94:8-11).
ii. The second part of the Psalm is occupied with thoughts of consolation for times of trouble. Happy the man who is taught by God to endure patiently until right once more triumphs (Psalm 94:12-15).
To whom can Israel look but to Jehovah, Whose love has been proved in time past (Psalm 94:16-19)?
He cannot be the ally of injustice, but will defend His people, and exterminate their enemies (Psalm 94:20-23).
Who were the oppressors of whom the Psalmist complains? From the contrast in Psalm 94:5; Psalm 94:8; Psalm 94:10; Psalm 94:12 it would seem that they were foreigners, who openly despised Israel’s God as indifferent to the sufferings of His people (Psalm 94:7). It is true that much of the language of the Ps. resembles that used elsewhere to describe the oppression of poor Israelites by their powerful countrymen. But it is the community as such (Psalm 94:5) and not one portion of it, which is oppressed, and a Psalmist who borrows so freely from his predecessors might easily use their language though the circumstances were somewhat different. Dependent though this Psalmist is in almost every line upon earlier literature, his argument with the doubters of God’s moral government is urged with a force and originality of his own, and his clear assertion of the Divine education of the nations is almost without parallel in the O.T.
There is little or nothing to fix the date of the Ps. Some points of style and language seem to connect it with the two preceding Psalms. The figure of ‘anadiplosis’ or rhetorical repetition is common to all three (Psalm 92:9; Psalm 93:1; Psalm 93:3; Psalm 94:1; Psalm 94:3; Psalm 94:23); the same language is applied to the doubters of God’s Providence (Psalm 92:6; Psalm 94:8); the same terms are used to designate Israel’s oppressors (Psalm 92:7; Psalm 92:11; Psalm 94:16); Psalm 94:11 may be a contrast to Psalm 92:5. Possibly it may belong to the closing years of the Exile, and refer to harsh treatment which the Israelites had to suffer in Babylon. If so, the cry for vengeance is an echo of the language of Isaiah 40-66 and Jeremiah 50, 51. But it may belong to some later time in the post-exilic period, when the struggling community was oppressed by foreign governors.
In the LXX the Psalm bears the title A Psalm of David, for the fourth day of the week, and according to Talmudic tradition it was the special Psalm for that day in the services of the Second Temple. Cheyne suggests that its position here, where it certainly intervenes strangely between two jubilant Psalms, arose “out of an attempt (not carried very far) to promote liturgical convenience,” though it must obviously be “later than Psalms 93, from which it differs so much in tone and import” (Origin of the Psalter, p. 72). Style however seems to point to a closer connexion of these Psalms than that of liturgical usage merely.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 94:1-23.
Ps 94:1-23.
The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people.
1, 2. God's revenge is His judicial infliction of righteous punishment.
show thyself--(Compare Margin).
O Lord God, to whom vengeance belongeth ... - Margin, God of revenges The idea is, that it pertains to God to take vengeance, or to punish for crimes. See the notes at Romans 12:19. The appeal here is made to God in view of the crimes committed by others, and which are referred to in the subsequent part of the psalm. God is addressed as having the right to restrain and punish wicked people, and he is asked to interpose and assert that right in a case which clearly demanded it. The appeal is repeated to make it emphatic, or to denote "earnestness" in the petition.
Show thyself - Margin, as in Hebrew, "shine forth." The meaning is, Manifest thyself; come forth as such a God; prove thy right; display thy power, and show that thou art a God opposed to crime and wrong. The same Hebrew word is used here which is found in Psalm 80:1, and which is there rendered "shine forth." See the notes at that passage.
This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks:—I. Conviction and terror to the persecutors (Ps 94:1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (Ps 94:12-23), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope.