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
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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
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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
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
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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 also is entitled "A Psalm of David." There is, however, no intimation in the title as to the time or the occasion on which it was composed. In the Septuagint version, and the Latin Vulgate, it is said to have been written "when Absalom his son persecuted him." There is nothing in the psalm inconsistent with this supposition, nor is there anything which necessarily restricts the application to that period of life. It would seem most natural that it should refer to the same trials as the previous psalm; and the sentiments in it are as applicable to the persecutions under Saul as to the rebellion of Absalom. There can be no doubt that it was composed when he was in danger and in trouble on account of malignant and powerful enemies; and it is of the same general character as many in the collection that were composed on those occasions. It is a psalm written in trouble; and, in a world like this, there will be always many hearts that can fully sympathize with the sentiments which are expressed in it.
The psalmist prays for mercy, and deprecates judgment, Psalm 143:1, Psalm 143:2. His persecutions, Psalm 143:3. His earnest prayer for deliverance, Psalm 143:4-9. Prays for God's quickening Spirit, Psalm 143:10, Psalm 143:11. And for the total discomfiture of his adversaries, Psalm 143:12
The Hebrew and all the Versions attribute this Psalm to David; and the Vulgate, Septuagint, Ethiopic and Arabic state that it was composed on the rebellion of his son Absalom: nor is there any thing in the Psalm that positively disagrees with this inscription. This is the last of the seven Psalms styled penitential.
INTRODUCTION TO Psalm 143
A Psalm of David. This psalm was composed by David when he fled from Absalom his son, according to the title of it in Apollinarius, the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; so R. Obadiah Gaon: and of the same opinion is Theodoret and others. The sense he had of his sins, and his deprecating God's entering into judgment with him for them, seems to confirm it; affliction from his own family for them being threatened him, 2 Samuel 12:9; though Kimchi thinks it was written on the same account as the former, and at the same time, namely, when he was persecuted by Saul; and what is said in Psalm 142:2, seems to agree with it. The Syriac inscription is,
"when the Edomites came against him;''
which is very foreign, since these were subdued by him.
CXLIII.
This psalm is chiefly interesting as an instance of the way in which the deeper religious life of the post-exile times was upheld and cherished by the experience of past times and the faith of older generations as it had found expression in prophecy and song. For, as the Notes will show, there is hardly a phrase which is not derived from some older source—a fact which at once disposes of the inscription.
Probably it is not an individual, but the community, which thus under affliction confesses its sin and comforts itself with reflections on the past.
Jehovah’s servant recognises that his sufferings are the merited punishment of sin, and pleads for a merciful hearing. The recollection of the manifestations of Jehovah’s lovingkindness in ancient times makes him long for some fresh exhibition of His goodness (Psalm 143:1-6).
He prays for a speedy answer, for direction, for deliverance, for instruction, and for the destruction of the enemies who are seeking to destroy him (Psalm 143:7-12).
The Psalm consists of two equal divisions, separated by Selah, and in each of them the verses are arranged in pairs.
Much in the Psalm favours the view that the Servant of Jehovah who speaks is Israel, languishing in the prison of exile, or all but crushed out of existence by relentless enemies in one of the gloomy periods of its history after the Exile.
On the other hand much in the Psalm appears to be the prayer of an individual, and the title implies that at an early date it was assumed to be the utterance of an individual. If we are right in regarding the other Psalms of this group as personal rather than national, it will be natural to take the same view of this Psalm. The LXX adds to the title ‘when his son [v.l. Absalom his son] was pursuing him.’ But it is not specially appropriate to that occasion, and in this Psalm, even more than in the others of the group, the dependence on earlier Psalms is unmistakable. The second half in particular is almost entirely a mosaic of phrases taken from other Psalms.
As one of the seven “Penitential Psalms” (see note on Psalms 102) it is appointed for use on Ash Wednesday.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 143:1-12.
Ps 143:1-12.
In structure and style, like the preceding (Psalms 104-142), this Psalm is clearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence.
1. in thy faithfulness . . . and . . . righteousness--or, God's regard to the claims which He has permitted His people to make in His covenant.
Hear my prayer, O Lord, give ear ... - See Psalm 4:1, note; Psalm 5:1, note.
In thy faithfulness answer me - That is, Show thy faithfulness to thy promises. God had made gracious promises to David (compare Psalm 89:19-37), and he now pleads that he would remember those promises, and accomplish in his behalf what he had said he would. God has also made gracious promises to his people, and they may always plead those promises as a reason why they should be heard, and why their prayers should be answered.
And in thy righteousness - Compare Psalm 31:1. In thy disposition to do right; to vindicate a righteous cause; to interpose when wrong is done. We, though sinners before God, may feel that our cause is a just one as toward our fellowmen, and, when wronged, we may ask God to interpose, as a righteous God, in our behalf. We cannot, however, ask him to save us on the ground of our righteousness toward him, for we have no such righteousness. See Psalm 143:2.
This psalm, as those before, is a prayer of David, and full of complaints of the great distress and danger he was in, probably when Saul persecuted him. He did not only pray in that affliction, but he prayed very much and very often, not the same over again, but new thoughts. In this psalm, I. He complains of his troubles, through the oppression of his enemies (Ps 143:3) and the weakness of his spirit under it, which was ready to sink notwithstanding the likely course he took to support himself, Ps 143:4,5. II. He prays, and prays earnestly (Ps 143:6), 1. That God would hear him, Ps 143:1-7. 2. That he would not deal with him according to his sins, Ps 143:2. 3. That he would not hide his face from him (Ps 143:7), but manifest his favour to him, Ps 143:8. 4. That he would guide and direct him in the way of his duty (Ps 143:8,10) and quicken him in it, Ps 143:11. 5. That he would deliver him out of his troubles, Ps 143:9,11. 6. That he would in due time reckon with his persecutors, Ps 143:12. We may more easily accommodate this psalm to ourselves, in the singing of it, because most of the petitions in it are for spiritual blessings (which we all need at all times), mercy and grace.