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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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Word Pictures in the New Testament
A.T. Robertson · 1933
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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
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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
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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
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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 entitled simply "A Song of Degrees." See the Introduction to Psalm 120:1-7. There can be no reasonable doubt as to the occasion on which it was composed, for it bears internal evidence of having been composed with reference to the return from Babylon. It may have been designed to be sung as the returning captives went up to Jerusalem, but was more probably composed subsequently to that event, as designed to keep it in remembrance. It was evidently, however, written not long after the return, and by someone who had been personally interested in it, for the author manifestly, in describing the feelings of the people Psalm 126:1-2, speaks of himself as one of them, or as participating in those feelings which they had when the exile was closed, and when they returned to their own land. Who the author was, it is in vain now to conjecture.
It is evident from the psalm Psa 126:5, that, when it was composed, there was still some trouble - something that might be called a "captivity," from which the psalmist prays that they might be delivered; and the object of the psalm would seem to be in part, in that trial to find encouragement from the former interposition of God in their case. As he had "turned the captivity of Zion," as he had filled their "mouth with laughter," so the psalmist prays that he would again interpose in similar circumstances, and renew his goodness. It is, of course, now impossible to determine precisely to what this refers. It may be, as Rosenmuller supposes, to a portion of the people who remained in exile; or it may be to some other captivity or danger to which they were exposed after their return. The psalmist, however, expresses entire confidence that there would be such interposition, and that, though then in trouble, they would have joy, such as the farmer has who goes forth sowing his seed with weeping, and who comes with joy in the harvest, bearing his sheaves with him, Psalm 126:5-6.
The joy of the Israelites on their return from captivity, and the effect their deliverance had upon the heathen, Psalm 126:1-3. The prayer which they had offered up, Psalm 126:4. The inference they draw from the whole, Psalm 126:5, Psalm 126:6.
This Psalm is not of David, has no title in the Hebrew or any of the Versions, and certainly belongs to the close of the captivity. It might have been composed by Haggai and Zechariah, as the Syriac supposes; or by Ezra, according to others. It is beautiful, and highly descriptive of the circumstances which it represents.
INTRODUCTION TO Psalm 126
A Song of degrees. This psalm is generally thought to have been written by Ezra, or some good man returned from the Babylonish captivity, and on account of it: the inscription in the Syriac version of it, besides observing it to be a song of degrees or ascents, and without a name, is,
"it is said of Haggai and Zechariah, who came up out of Babylon with the captives; but spiritually; and it is an expectation of good things to come.''
It may have respect to redemption by the Messiah; and the conversion of the Jews in the latter day.
CXXVI.
The two stanzas, marked so plainly by the changes of tense and tone, of this exquisite little poem, though telling with the distinctness of actual description the nature of the circumstances amid which it was written, give no indication of an exact date. All we can see with certainty is that the psalm is post-exile. The recollection of the exuberant burst of joy at the first news of the return from the Captivity, enables the psalmist to anticipate a similar change from gloom to gladness now. The words of the song are too deeply enshrined in the heart of the whole world to make us very anxious to recover the precise time which gave expression to the nameless poet’s feelings. The rhythm is fine and varied.
The restoration of Israel from exile in Babylon was a marvel so astonishing that it could hardly be credited. It was the occasion for the most joyous thanksgiving, and even the heathen recognised the greatness of Jehovah’s favour to His people (Psalm 126:1-3). But the sequel had been disappointing; and the restored community had need to pray that Jehovah would carry on and complete the work which He had begun. Faith however could not doubt that seed sown in tears would produce a joyful harvest (Psalm 126:4-6).
All that can be said with certainty as regards the date of the Psalm is that it belongs to the post-exilic period. It may have been written in the midst of the troubles which hindered the rebuilding of the Temple in the first twenty years after the Return. But more probably it belongs, like the preceding Psalms, to the early part of the Ezra-Nehemiah period, when the sense of failure and disappointment had sunk more deeply into the heart of the people, and the contrast between the glowing promises of the prophets and the actual condition of the weak community in Palestine had become a permanent trial of faith, while at the same time the dawn of happier days appeared to be at hand. The impression produced by Psalm 126:1-3 is that the jubilant rejoicing of the Restoration lies in a somewhat remote past. The use of the first person plural in Psalm 126:1-3 is no objection to this view. It does not necessarily imply that the Psalmist and his contemporaries took part in the First Return. Their vivid sense of the continuity of national life would enable Israel of the time of Ezra readily to identify itself with Israel of the time of Zerubbabel.
The elegiac rhythm of the Psalm is well marked.
The general thought of the Psalm resembles that of Psalms 85, with which it should be compared and contrasted.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 126:1-6.
Ps 126:1-6.
To praise for God's favor to His people is added a prayer for its continued manifestation.
1-3. When the Lord, &c.--The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
turned again the captivity--that is, restored from it
(Job 39:12; Ps 14:7; Pr 12:14).
HENGSTENBERG translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him
(De 30:2, 3).
When the Lord turned again the captivity of Zion - Margin, as in Hebrew, "returned the returning of Zion." The Hebrew word which is rendered in the text captivity means properly return; and then, those returning. The ancient versions render it captivity. The reference clearly is to those who were returning to Zion, and the psalmist fixes his eye on them as returning, and immediately says that it was the Lord who had thus restored them. The whole was to be traced to God.
We were like them that dream - The Latin Vulgate and the Septuagint render this, "we were comforted." The meaning is, "It seemed like a dream; we could hardly realize that it was so; it was so marvelous, so good, so full of joy, that we could scarcely believe it was real." This state of mind is not uncommon, when, in sudden and overpowering joy, we ask whether it can be real; whether it is not all a dream. We fear that it is; we apprehend that it will all vanish away like a dream.
It was with reference to some great and surprising deliverance of the people of God out of bondage and distress that this psalm was penned, most likely their return out of Babylon in Ezra's time. Though Babylon be not mentioned here (as it is, Ps 137:1-9) yet their captivity there was the most remarkable captivity both in itself and as their return out of it was typical of our redemption by Christ. Probably this psalm was penned by Ezra, or some of the prophets that came up with the first. We read of singers of the children of Asaph, that famous psalmist, who returned then, Ezr 2:41. It being a song of ascents, in which the same things are twice repeated with advancement (Ps 126:2,3,4,5), it is put here among the rest of the psalms that bear that title. I. Those that had returned out of captivity are here called upon to be thankful, Ps 126:1-3. II. Those that were yet remaining in captivity are here prayed for (Ps 126:4) and encouraged, Ps 126:5,6. It will be easy, in singing this psalm, to apply it either to any particular deliverance wrought for the church or our own land or to the great work of our salvation by Christ.