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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- 0 / 2,044
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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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本诗的标题只是"诗"。但它的作者是谁，并不为人所知。就其宗旨与结构而言，它与它所属的那组诗篇（Ps. 95-100）相似。霍斯利博士（Horsley）根据他对这组诗之宗旨的看法（参见 Psalm 97:1-12 的引言），认为本诗指的是犹太人的归回。本诗若用于巴比伦被掳之后圣殿的奉献典礼，会很合适，也可能正是为那场合写的。然而，它的性质非常一般，适合教会的一切时代。本诗不容作特别的分析。
God is celebrated for his wondrous works, Psalm 98:1, Psalm 98:2; for the exact fulfillment of his gracious promises, Psalm 98:3. The manner in which he is to be praised, Psalm 98:4-6. Inanimate creation called to bear a part in this concert, Psalm 98:7, Psalm 98:8. The justice of his judgments, Psalm 98:9.
In the Hebrew this is simply termed מזמור mizmor, a Psalm. In the Chaldee, A prophetic Psalm. In the Vulgate, Septuagint, Ethiopic, A Psalm of David. In the Syriac it is attributed to David, and stated to be composed concerning the "Restoration of the Israelites from Egypt; but is to be understood spiritually of the advent of the Messiah, and the vocation of the Gentiles to the Christian faith."
The Psalm in its subject is very like the ninety-sixth. It was probably written to celebrate the deliverance from the Babylonish captivity; but is to be understood prophetically of the redemption of the world by Jesus Christ.
INTRODUCTION TO Psalm 98
A Psalm. This is the only psalm throughout the whole book which is so called, without any other additional word, epithet, or inscription. The Targum calls it a psalm of prophecy, or a prophetic psalm, as indeed it is; for it respects time to come, as Jarchi observes, even the Gospel dispensation. Aben Ezra says, perhaps this psalm is concerning the coming of the Redeemer; a doubt need not be made of it, it certainly is. Abendana, a later writer among the Jews, says of the latter part of the psalm, that it figuratively expresses the greatness of the joy that shall be in the days of the Messiah. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, ascribe it unto David; but it was not penned by him on account of any victory obtained by him, but as a prophecy of the victories and salvation of the Messiah; nor is it of the same argument with, or a compendium of, the song of Moses at the Red sea, as Grotius thinks; though the inscription of the Syriac version begins thus,
"a Psalm of David, concerning the redemption of the people out of Egypt, when they conquered and triumphed;''
yet it more rightly adds,
"but spiritually a prophecy concerning the coming of Christ, and the calling of the Gentiles unto the faith.''.
XCVIII.
This psalm plainly belongs to that cycle of literature produced by the joy of the Restoration, and is in fact little more than a compilation from Isaiah 40, 26, and from other psalms, especially Psalms 96. The psalm is irregular in form.
Title.—This is the only hymn of the whole collection with the bare inscription “a psalm.”
Another anthem of praise for the redemption of Israel from Babylon. It begins and ends like Psalms 96, and much of its language is borrowed from Isaiah 40-66. It consists of three equal stanzas. Sing praise to Jehovah for the redemption of Israel (Psalm 98:1-3). Let all the earth salute Him as King (Psalm 98:4-6); let all Nature rejoice at His Advent (Psalm 98:7-9).
This is the only Psalm which bears the title Mizmôr, ‘A Psalm,’ without any addition. The LXX has A Psalm of David.
It is fitly appointed as an alternative for the Magnificat at Evening Prayer. The hymn of praise for the Redemption of Israel from Babylon becomes in the mouth of the Christian Church a hymn of praise for the Redemption of the world.
Ps 98:1-9.
鉴于神的救恩所彰显的恩典和公义的奇事，全受造之物都受邀请一同赞美。
1. 获胜——原文作"做成救恩"，即使祂能拯救祂的百姓。
右手和膀臂——表示能力。
圣臂——或作"圣洁的膀臂"，即祂合一的道德完全所显的能力（
Ps 22:3; 32:11）。
你们要向耶和华唱新歌——试参 Psalm 33:3; Psalm 96:1。"因为祂行过奇妙的事"——奇妙的事，就是适合激起惊奇、使人心充满惊讶的事。参见 Psalm 77:14; Psalm 86:10。
祂的右手——我们藉以执行任何意图凭借的器具。试参 Isaiah 59:16; Isaiah 63:5。
和祂的圣臂——祂圣洁的臂膀；就是在义的事上伸出、维护正义之事的臂膀。
已使祂得胜——字面意思是"为自己成就了救恩"：为祂自己，或在祂自己的事业上。那胜利——那救恩——实在是为了维护祂自己的治理；为了坚持祂自己的权柄，抵挡那些起来敌对的人。这里所说的，可以应用于神的一切作为。那些作为实在都是在祂自己的事业上，为要维护祂施政的原则。
本篇与诗96:1-13、诗97:1-12主旨相同,是论弥赛亚国度的预言——其国度的设立于世,以及外邦人的归入其中。迦勒底译本称之为预言诗。本篇所陈明的有:一、救赎主的荣耀(诗98:1-3);二、蒙救赎者的喜乐(诗98:4-9)。我们若以正当方式将这荣耀归给基督,并基于正当理由将这喜乐归我们自己,便是在以悟性歌唱本诗。当日目睹基督夸胜的人既如此歌唱,我们这些看见这些事已经成就、并有分于那为我们所预备更美之事的人(来11:40),岂不更有理由如此行吗?