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
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
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
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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The author of this psalm is unknown. The occasion on which it was composed was probably the same as that on which the two previous psalms and the two following were written - each commencing and closing with a Hallelujah. That occasion was, most probably, as before remarked, the rebuilding of Jerusalem after the captivity, and the dedication of the temple.
The psalm is, in general, a call on all parts of the universe to praise the Lord. It is properly divided into two portions. In the first Psalm 148:1-6, the call is addressed to the heavens - to all that is above the earth - to praise Yahweh; in the second Psalm 148:7-14, the call is addressed to all the dwellers on the earth to unite in that praise. The psalm is most animated and triumphant. The language accords with the sentiment. It is adapted to the most animating and spirit-stirring music; and these psalms - this and the two preceding and the two following - in style, in sentiment, in poetic beauty, in sublimity, in their adaptedness to fill the soul with lofty emotions - are eminently suited to close the whole collection - the entire Book of Psalms. Little can be needed, or can be added, in illustration of the sentiments of the psalm.
The psalmist calls on all the creation to praise the Lord. The angels and visible heavens, Psalm 148:1-6; the earth and the sea, Psalm 148:7; the meteors, Psalm 148:8; mountains, hills, and trees, Psalm 148:9; beasts, reptiles, and fowls, Psalm 148:10; kings, princes, and mighty men, Psalm 148:11; men, women, and children, Psalm 148:12, Psalm 148:13; and especially all the people of Israel, Psalm 148:14.
This Psalm has no title: but by the Syriac it is attributed to Happai and Zechariah, and the Septuagint and the Ethiopic follow it. As a hymn of praise, this is the most sublime in the whole book.
INTRODUCTION TO Psalm 148
This psalm seems to have been written about the same time, and by the same person, as the preceding; even by the psalmist David, when he was in profound peace, and at rest from all his enemies; and the kingdom of Israel was in a well settled and prosperous condition, both with respect to things civil and ecclesiastical, as appears from Psalm 148:14. And as it may respect future time, the times of the Messiah, of whom David was a type, it will have its accomplishment in the latter day, when there will be just occasion for all creatures, in heaven and earth, to praise the Lord; and which the Evangelist John, in vision, saw and heard them doing, Revelation 5:11. Aben Ezra says, this psalm is exceeding glorious and excellent, and has deep secrets in it; in which the psalmist speaks of two worlds, the upper and the lower. As for the title of this psalm, the Septuagint, Syriac, and Ethiopic versions, and Apollinarius, entitle it as the two preceding.
CXLVIII.
This glorious anthem, as it has been the model of countless hymns of praise, is best appreciated and understood by comparison with some of these. The “song of the three children,” found in the LXX. Version of Daniel, is no doubt an imitation, but in its elaboration and its artificial style loses much of the lyric fire of the original. And of the rest, Isaac Taylor truly says: “It is but feebly and as afar off, that the ancient liturgies—except so far as they merely copied their originals—came up to the majesty and wide compass of the Hebrew worship, such as it is indicated in the 148th Psalm. Neither Andrews, nor Gregory, nor the Greeks, have reached or approached this level. And in tempering the boldness of their originals by admixtures of what is more Christian and spiritual, the added elements sustain an injury which is not compensated by what they bring forward of a purer or less earthly kind: feeble, indeed, is the tone of these anthems of the ancient church; sophisticated or artificial is their style.”
The motive of the psalm, too, is quite different from that sympathetic feeling for nature which enters so largely and powerfully into modern poetry. Not that this feeling was entirely unknown to the Hebrew mind. It makes itself felt elsewhere; but here it is not because the poet wants nature to join him in praise that he summons the universe to his choir, but that he may, in the last verse, enhance the glory and privilege of Israel. All nature has reason to praise the Creator who called it into being, and gave it its order so fair and so established, and poetically the universe may be imagined full of adoring creatures, but in reality, praise as a privilege belongs only to Israel. It is not here a contrast between inanimate and animate, rational and irrational creation. Still less does there show itself the feeling that motives Keble’s
“All true, all faultless, all in tune.”
On the contrary, it is the covenant people that alone possess the privilege. Expression is piled on expression to establish this fact. “His people,” “His saints,” “a people near unto Him.”
The immediate occasion of the psalm may very probably have been some victory, but conjecture cannot recover it.
Israel, rejoicing in the restoration of its national existence, calls heaven and earth to join in a diapason of praise. Let every heavenly being and every heavenly body unite to praise Him Who created them and sustains them (Psalm 148:1-6). Let earth with all its phenomena and all its inhabitants praise Him for the revelation of His majesty (Psalm 148:7-13). Especially has He given His people ground for praise by restoring them to honour (Psalm 148:14).
Thus, though Israel’s restoration is only briefly mentioned at the end, it is evidently the motive of the universal call to praise, and the thought that inspires the Psalm is the desire that not only all humanity but all creation should rejoice with Israel. Cp. Psalm 117:1-2. If man is the crown of creation, and Israel is Jehovah’s servant for the redemption of humanity, then all things in heaven and earth must rejoice when Israel is raised from humiliation to honour. Cp. Isaiah 40-66 passim.
The Psalm implies the significance of Israel’s history for the history of the world, and, in view of the unity of all being, for the history of the universe. It should be read in connexion with Romans 8:19 ff.; Revelation 5:13.
This Psalm was obviously written for liturgical use, and apparently, as may be inferred from Psalm 148:14, upon some special occasion. It bears a general resemblance to the other Psalms of the group, and may belong to the same epoch. It is an expansion of Psalm 145:10, and Psalm 148:14 connects it with Psalm 149:5; Psalm 149:9. The germ of it is found in Nehemiah 9:5-6. The Benedicite or Song of the Three Holy Children is based upon it.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 148:1-14.
Ps 148:1-14.
The scope of this Psalm is the same as that of the preceding.
1. heavens [and] heights--are synonymous.
Praise ye the Lord - See the notes at Psalm 146:1.
Praise ye the Lord from the heavens - On the part of the heavens. Let those who dwell in heaven begin the song.
Praise him in the heights - All that are in the heights; to wit, in the highest parts of the universe, or the heavens.
This psalm is a most solemn and earnest call to all the creatures, according to their capacity, to praise their Creator, and to show forth his eternal power and Godhead, the invisible things of which are manifested in the things that are seen. Thereby the psalmist designs to express his great affection to the duty of praise; he is highly satisfied that God is praised, is very desirous that he may be more praised, and therefore does all he can to engage all about him in this pleasant work, yea, and all who shall come after him, whose hearts must be very dead and cold if they be not raised and enlarged, in praising God, by the lofty flights of divine poetry which we find in this psalm. I. He calls upon the higher house, the creatures that are placed in the upper world, to praise the Lord, both those that are intellectual beings, and are capable of doing it actively (Ps 148:1,2), and those that are not, and are therefore capable of doing it only objectively, Ps 148:3-6. II. He calls upon the lower house, the creatures of this lower world, both those that can only minister matter of praise (Ps 148:7-10) and those that, being endued with reason, are capable of offering up this sacrifice (Ps 148:11-13), especially his own people, who have more cause to do it, and are more concerned to do it, than any other, Ps 148:14.