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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- 21,603 / 22,101
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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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- 144 / 7,385
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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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- 0 / 23,497
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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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本诗同样标明为亚萨的诗；也就是说，它或是由他所作、或是为他而作；又或是出于他后代中一位管理圣所音乐者之手，而得了“亚萨”这一通用的家族之名。本诗所论的大致主题与 Psalm 74 相同，显然是针对同样的灾祸而写。鲁丁格（Rudinger）、德维特（DeWette）等一些人认为，诗中所指是安提阿古·伊皮法尼（Antiochus Epiphanes）治下的逼迫；罗森米勒（Rosenmuller）也倾向于这意见。然而最常见、也最可能的看法是：它所指的乃是被尼布甲尼撒和迦勒底人毁灭圣殿一事。
本诗的内容如下：
一、陈述已临到这国之民的灾难。外邦人进入神的产业；他们玷污了圣所；他们使耶路撒冷变为荒凉；他们杀害居民；这国在世人面前成了羞辱（Psalm 79:1-4）。
二、祈求神出面干预（Psalm 79:5-6）。
三、这祷告的理由，即神为何应当在此事上出面的理由（Psalm 79:7-13）。这些理由是：
（a）他们吞灭了雅各（Psalm 79:7）；
（b）这民因他们的罪已被降为卑微（Psalm 79:8）；
（c）神的荣耀正处于攸关之地（Psalm 79:9-10）；
（d）他们处于受苦可悯的境地，多人被掳，多人濒死（Psalm 79:11）；
（e）公义要求如此（Psalm 79:12）；
（f）这出面干预将奠定向神赞美的根基（Psalm 79:13）。
The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, Psalm 79:1-7. He prays for the pardon and restoration of his people, and promises gratitude and obedience, Psalm 79:8-13.
The title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity; or else to the family of Asaph; or to a band of singers still bearing the name of that Asaph who flourished in the days of David; for most undoubtedly the Psalm was composed during the Babylonish captivity, when the city of Jerusalem lay in heaps, the temple was defiled, and the people were in a state of captivity. David could not be its author. Some think it was composed by Jeremiah; and it is certain that the sixth and sevenths verses are exactly the same with Jeremiah 10:25 : "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him; and have made his habitation desolate."
INTRODUCTION TO Psalm 79
A Psalm of Asaph. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is,
"a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.''
The title of the Syriac versions,
"said by Asaph concerning the destruction of Jerusalem.''
The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.
LXXIX.
The relation of this psalm to Psalms 74 is so close, notwithstanding some points of difference, that commentators are almost unanimous in assigning them to the same period, if not the same author. Psalm 79:1, indeed, by itself seems to point to a profanation of the Temple, such as that by Antiochus, and not a destruction like Nebuchadnezzar’s. To one of these events the psalm must refer. Great importance is attached to the similarity of Psalm 79:6-7, with Jeremiah 10:25, and it certainly looks as if the latter were an adaptation and expansion of the psalmist. Again, Psalm 79:3 (see Note) appears to be quoted in 1 Maccabees 7:17. On the other hand, every one allows that the best commentary on the psalm is the 1st chapter of 1 Maccabees. A Maccabæan editor may have taken a song of the Captivity period and slightly altered it to suit the events before his eyes. The psalter affords other instances of such adaptation. (See, e.g., Psalms 60) The verse flows smoothly, now in triplets, now in couplets.
Title.—See Title, Psalms 1.
The occasion of this Psalm has already been discussed in the Introduction to Psalms 74. It consists of three stanzas.
i. The Psalmist tells God of the invasion of His land, the desecration of His Temple, the destruction of His city, the slaughter of His servants, the reproach of His people (Psalm 79:1-4).
ii. He entreats God to show mercy to Israel, and not to punish them any more for the sins of their forefathers, but to chastise their wanton oppressors (Psalm 79:5-8).
iii. Once more he pleads for help and pardon, urging that the honour of God’s name is at stake, and that the outrages of the heathen should not go unpunished; and he concludes with a vow of perpetual praise from the restored nation (Psalm 79:9-13).
This Psalm, together with Psalms 137, is prescribed in the Talmudic treatise Sopherim (Psalm 18:3) for use on the 9th day of the month Ab, the day on which the destruction of both the first and the second Temple was commemorated. Cp. Zechariah 7:3.
Ps 79:1-13.
本篇如第七十四篇一样，大概描绘的是迦勒底人的蹂躪（
Jer 52:12-24）。
其中包含惯有的诉苦、祷告，以及为解救而许诺的感恩。
1. （参
Ps 74:2-7）。
神啊，外邦人进入你的产业——即列国；一个外族的民。参见 Psalm 2:1 的注释；Psalm 2:8 的注释；Psalm 78:55 的注释。这个词适用于迦勒底人，即巴比伦人，这里所暗指的很可能是他们在尼布甲尼撒率领下对圣地的入侵。2 Chronicles 36:17-21。
污秽你的圣殿——他们玷污了它。或借进入其中；或借移走圣洁的器具；或借砍下雕刻的饰物；或借使它荒凉。参见 2 Chronicles 36:17-18。参见 Psalm 74:5-7 的注释。
使耶路撒冷变成荒堆——参见 2 Chronicles 36:19：“焚烧神的殿，拆毁耶路撒冷的城墙，用火烧了城的宫殿，毁坏了城内宝贵的器皿。”
本篇若因任何特殊事件而作,则最可能是指耶路撒冷与圣殿被毁、犹太国民在尼布甲尼撒所率的迦勒底人手下大遭屠戮一事。它与耶利米的《哀歌》可以说是同一调子,那位流泪的先知从其中借了两节(诗79:6,7),用在他的祷告中(耶10:25)。有人以为它远在那事之前借预言的灵而写,为要在那阴暗之日供教会使用;另有人以为它是那时借祷告的灵而写,或是一位名为亚萨的先知、或是某位先知为亚萨的子孙而写。无论其特殊缘由为何,我们在其中看见:一、此时神百姓所处极其可悲的景况(诗79:1-5);二、向神所呈求助解救的请愿——求神清算他们的仇敌(诗79:6,7,10,12)、赦免他们的罪(诗79:8,9),并拯救他们(诗79:11);三、从他百姓乐意赞美他而作的恳求(诗79:13)。在教会平安兴盛之时,唱这首诗可给我们机会称颂神,因我们没有这样被践踏、被凌辱;但在被践踏与艰难之日,它尤其合时,可以激发我们对神的渴慕,并坚固我们以神为教会保护者的信心。