Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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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
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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
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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 is entitled merely "A Song of Degrees." Its author, and the occasion on which it was composed, are unknown. The contents of the psalm accord well with the supposition that it may have been written after the return from the Babylonian captivity, and may have been designed to strengthen and comfort those who were engaged in rebuilding the city, and restoring the ancient worship, either against the Samaritans and those who opposed them Nehemiah 6:12-13, or against the lukewarmness of a part of the people themselves. There is nothing, however, so exclusively applicable to that time as to make it necessary to suppose that it was composed on that occasion. There is, indeed, evidence in the psalm Psa 125:5, that there were some among the people who were disposed to turn away from the service of Yahweh, or who were perverse and rebellious; but such a state of things was not special to the time of the return from the captivity, nor was it special to the Jews, for it has occurred often; it exists still. The psalm is designed to encourage those who were disposed to trust in the Lord, by the assurance that they would be safe; that the blessing of God would be upon them; and that the church was firm and secure.
The safety of those who trust in God, Psalm 125:1, Psalm 125:2. God's protecting providence in behalf of his followers, Psalm 125:3. A prayer for the godly, Psalm 125:4. The evil lot of the wicked, Psalm 125:5.
This Psalm is without a title: it belongs most probably to the times after the captivity; and has been applied, with apparent propriety, to the opposition which Sanballat the Horonite, Geshem the Arabian, and Tobiah the Ammonite, gave to the Jews while employed in rebuilding the walls of Jerusalem, and restoring the temple.
INTRODUCTION TO Psalm 125
A Song of degrees. Who was the penman of this psalm, and on what occasion written, is not certain. It describes the safety and security of the church and people of God; foretells the deliverance of them from the oppressions of their enemies; the blessings of goodness that should be bestowed upon them, and the vengeance that will be taken on the wicked. According to Aben Ezra, it belongs to the times of the Messiah, whom the Jews yet expect; when Israel, as they suppose, will be in safe and prosperous circumstances, and the wicked will be consumed; as Kimchi on it also observes: and, indeed, it may be very well thought to belong to the latter days of the kingdom of our Messiah; when the church will be in great safety and prosperity, and freed from the persecution and afflictions of wicked men.
CXXV.
This psalm brings prominently out the danger to which Israel was subjected from heathen rule—a danger of being forced or seduced away from the political and religious principles of the restored nation. From this danger the poet believes those who keep faithful to the religion of Jehovah are secured, as Jerusalem itself is secured by the strength of its geographical situation. Neither the parallelism nor the step-like rhythm is marked.
The confidence of Jehovah’s faithful people is unshakable, and His guardianship of them unceasing: He will not suffer them to be the victims of oppression longer than they can bear it (Psalm 125:1-3). A prayer for the loyal-hearted, and a solemn warning of the fate of disloyal renegades, conclude the Psalm (Psalm 125:4-5). This Psalm may with great probability be dated a little later in Nehemiah’s life than the preceding Psalm. The walls of Jerusalem, it may be supposed, have been successfully restored; Jehovah has given His people an assurance that the tyranny which had dismantled Jerusalem, and almost crushed the life out of the little community of returned exiles (see Nehemiah 1:3 and Ryle’s note) shall not be perpetual: loyal-hearted Israelites have everything to hope; but the disloyal party, which was still endeavouring to thwart Nehemiah’s efforts, and was in secret correspondence with Tobiah, will eventually meet the fate which it deserves. The whole of Nehemiah 6 should be studied in connexion with this Psalm.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 125:1-5.
Ps 125:1-5.
God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked.
1, 2. Mount Zion--as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare
Ps 46:5),
supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed
(Isa 54:10).
They that trust--are "His people,"
(Ps 125:2).
They that trust in the Lord - His people; his friends. It is, and has been always, a characteristic of the people of God that they trust or confide in him.
Shall be as mount Zion - The mountain which David fortified, and on which the city was at first built, 2 Samuel 5:6-9. The name Zion became also the name by which the entire city was known.
Which cannot be removed, but abideth for ever - A mountain is an emblem of firmness and stability; and it is natural to speak of it as that which could not be removed. There is something more than this, however, intended here, as there is some ground of comparison especially in regard to Mount Zion. This must have been either the idea that Zion was particularly strong by position, or that it was under the divine protection, and was therefore safe. Most probably it refers to Zion as a place secure by nature, and rendered more so by art.
This short psalm may be summed up in those words of the prophet (Isa 3:10,11), "Say you to the righteous, It shall be well with him. Woe to the wicked, it shall be ill with him." Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and the prophets. I. It is certainly well with the people of God; for, 1. They have the promises of a good God that they shall be fixed (Ps 125:1), and safe (Ps 125:2), and not always under the hatches, Ps 125:3. 2. They have the prayers of a good man, which shall be heard for them, Ps 125:4. II. It is certainly ill with the wicked, and particularly with the apostates, Ps 125:5. Some of the Jewish rabbies are of opinion that it has reference to the days of the Messiah; however, we that are members of the gospel-church may certainly, in singing this psalm, take comfort of these promises, and the more so if we stand in awe of the threatening.