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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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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
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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
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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
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
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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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這篇詩的作者不詳，其寫作的場合也不詳。它與第七十八篇相似之處，在於兩者都屬歷史性質，都敘述神在拯救祂子民脫離埃及為奴之事上對他們的作為。然而，前一篇詩的目的似乎是「召回這民脫離他們的罪」，並為神在治理希伯來人的安排上、或在政權的更迭上——將政權交給大衛治下的猶大支派而非以法蓮——辯護；這篇詩的目的則是「激發百姓的感恩」，途徑是記念神從前對祂子民的良善。因此，這篇詩著重於追述神的憐憫——祂在他們歷史中種種介入的作為——這一切都呼籲這民族珍惜對這些作為的感激記憶，並愛祂、讚美祂。
這篇詩的頭十六節，實質上與大衛運約櫃上來時所作詩篇的頭一部分相同，記載於 1 Chronicles 16:8-22。但到那裏，相似之處便終止了。或許這篇詩的作者在大衛所作的那篇中，發現了適合這篇寫作場合的內容，於是不加重大修改地採用了它。在詩的其餘部分，他不過是把大衛在 1 Chronicles 16 那篇詩中的提示，在猶太人的歷史中加以發揮，並把這意念應用於猶太歷史的其他事件，作為讚美神的根據。這篇詩只是那段歷史到這民進入應許之地為止主要事件的概述——作為向神獻上讚美的根基。
An exhortation to praise God for his wondrous works, Psalm 105:1-5; his goodness to Abraham, Isaac, and Jacob, Psalm 105:6-16; to Joseph in Egypt, Psalm 105:17-22; to Israel in Egypt, Psalm 105:23-25; to Moses in the same land, Psalm 105:26; the plagues sent on the Egyptians, Psalm 105:27-36; the deliverance of the Israelites out of Egypt, Psalm 105:37, Psalm 105:38; how he supported them in the wilderness, Psalm 105:39-43; and brought them into Canaan, Psalm 105:44, Psalm 105:45.
We find several verses of this Psalm in 1 Chronicles 16, from which it is evident that David was the author of the principal part of it: but it was probably enlarged and sung at the restoration of the people from the Babylonish captivity. The hallelujah which terminates the preceding Psalm, is made the title of this by the Vulgate, Septuagint, Ethiopic, and Arabic: but it has no title either in the Hebrew or Chaldee. The Syriac considers it a paraphrase on the words, "Fear not, Jacob, to go down into Egypt; and teach us spiritually not to fear when we are obliged to contend with devils; for God is our shield, and will fight for us." The Psalm is a history of God's dealings with Abraham and his posterity, till their settlement in the promised land.
INTRODUCTION TO Psalm 105
This psalm was penned by David, and sung at the time when the ark was brought from the house of Obededom to the place which David had prepared for it; at least the first fifteen verses of it, the other part being probably added afterwards by the same inspired penman, as appears from 1 Chronicles 16:1. The subject matter of the psalm is the special and distinguishing goodness of God to the children of Israel, and to his church and people, of which they were typical: the history of God's regard to and care of their principal ancestors, Abraham, Jacob, Joseph, &c. and of the whole body of the people, in bringing them out of Egypt, leading them through the wilderness, and settling them in the land of Canaan, is here recited, as an argument for praise and thankfulness.
CV.
The motive of this historical psalm is plainly declared in Psalm 105:44-45, and the scope which the author allowed himself in the survey of the past appears in Psalm 105:11. He wishes this generation to remember that the continued possession of the Promised Land is contingent on obedience to the covenant God. In fact, the psalm is an elaboration of the charge so often repeated in the Book of Deuteronomy: “For the Lord thy God shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it, only if thou carefully hearken unto the voice of the Lord thy God to observe to do all these commandments which I command thee this day “(Deuteronomy 15:4-5).
The psalm dates from a time prior to the composition of the first Book of Chronicles, for it forms part of the compilation of song in chapter 16; but there is no other indication by which to assign date or authorship. The conjecture is probable that it was compiled for liturgic use soon after the re-settlement in the country after the Captivity. The parallel structure, which is of the synthetic kind, alone gives it a claim to rank with poetry.
The two historical Psalms which stand at the end of Book iv. are closely related. Psalms 105 is a Psalm of thanksgiving, recapitulating the marvellous works by which Jehovah demonstrated His faithfulness to the covenant which He made with Abraham. Psalms 106 is a Psalm of penitence, reciting the history of Israel’s faithlessness and disobedience. They present, so to speak, the obverse and reverse of Israel’s history; the common prophetic theme of Jehovah’s lovingkindness and Israel’s ingratitude. They have much in common with Psalms 78, with which their author was evidently familiar; but that Psalm is distinguished by its didactic and monitory character, and it combines the two strands of thought which are here separated.
Such a recital of the proofs of Jehovah’s faithfulness as is contained in Psalms 105 was very suitable as an encouragement to the community of the Restoration. If God had preserved the patriarchs, and made a nomad family into a strong nation, giving them possession of the land through which they wandered as strangers, He could again fulfil His purposes even through the feeble body of returned exiles (Isaiah 60:22). That these Psalms belong to the period after the Return from Babylon is evident, for they presuppose not only the Exile (Psalm 106:47) but the restoration of the Temple-worship. Psalm 106:47, which at first sight might seem to imply that no return had yet taken place, must be understood as a prayer for the completion of the restoration by the return of the Israelites from all the countries in which they were scattered. The repeated call to “give thanks to Jehovah,” to “praise Jah” corresponds exactly to the terms in which the function of the Levites is described in the books of Ezra, Nehemiah, and Chronicles (Ezra 3:11; Nehemiah 12:24; 1 Chronicles 16:4; &c.). On the other hand these Psalms are earlier than Chronicles (c. 300 b.c.). The festal anthem which the Chronicler introduces on the occasion of the translation of the Ark to Zion is a combination of Psalm 105:1-15 (= 1 Chronicles 16:8-22) with Psalms 96 (= 1 Chronicles 16:23-33) and Psalm 106:1; Psalm 106:47-48 (= 1 Chronicles 16:34-36). It is certain that the Psalms stand in their original form in the Psalter, and that the anthem in Chronicles is merely a compilation; for Psalm 105:1-14 is clearly but a portion of a connected poem, while there is an entire absence of connexion in Chron. between Psalm 105:22-23, and between Psalm 105:33-34. A theory has been advanced that the anthem is a later insertion in Chronicles, and consequently that the date of Chronicles does not fix a limit for the date of the Psalms; but this theory is improbable.
Though there is no marked strophical arrangement in Psalms 105, there is a certain symmetry in its plan. It consists of four nearly equal divisions.
i. The Israelites, as the seed of Abraham, the children of Jacob, are summoned to praise Jehovah for His faithfulness to His covenant with the patriarchs, Abraham, Isaac, and Jacob (Psalm 105:1-12).
ii. He guarded them in their wanderings, and led Jacob into Egypt, after He had prepared the way by sending Joseph before him (Psalm 105:13-24).
iii. When the Egyptians oppressed the Israelites, He displayed His power in the judgements which led to their release (Psalm 105:25-36).
iv. He brought them out of Egypt, protected them and provided for their wants in the wilderness, and settled them in the land of Canaan, that they might serve Him by grateful obedience to His laws (Psalm 105:37-45).
Ps 105:1-45.
在特別向選民發出的讚美神的勸勉之後，作者提出了讚美的特殊理由——即從亞伯拉罕蒙召到定居迦南的歷史概述——並提醒他們，順服是神一切恩惠作為的目標。
1. 求告……名——
(Ps 79:6; Ro 10:13)。
即按祂在歷史中所彰顯的榮耀來求告祂。效法亞伯拉罕的榜樣——每當神在引導他時為自己建立了名，他就以莊嚴的敬拜求告耶和華的名
(Ge 12:8; 13:4)。
在萬民中——或作「萬民」
(Ps 18:49)。
作為——或作「奇事」
(Ps 103:7)。
「你們要稱謝耶和華」——這裏的用意是要表明：鑒於本詩後文所述神對待祂子民的作為，人當向耶和華稱謝。
「求告他的名」——更直譯是「以他的名呼求他」；即：以祂恰當的名銜稱呼祂；把本屬於祂的屬性歸於祂；或說，以恰當的方式向祂呼求。
「在萬民中傳揚他的作為」——祂在往昔所行的事。這裏所暗指的，是祂為祂子民所行、拯救他們脫離埃及為奴之地、領他們進入應許之地的作為。這裏的「民」是指希伯來人；這勸勉是要叫對這些作為的認識在他們中間傳播、延續。詩人所提議的一個方法，就是藉著一篇讚美詩——在他們的敬拜中記錄並頌揚這些作為。在敬拜聚會中以讚美的詩歌，乃是使人持續認識神在我們世上所作之事的最有效方式之一。
有些讚美詩極為簡短，有些則極為冗長，為要教導我們在靈修時，當留意自己內心的運作，過於留意時間的流逝；既不當因貪求冗長而過度伸展自己，也不當因貪求簡短而過度苛待自己，乃要照著我們心中禱告的感動，或長或短。本篇是一首長詩；其大意與大多數詩篇相同，乃在彰顯神的榮耀，但其題材則較為特殊。我們每次來到施恩寶座前，都可從神的話語中（從新約的歷史，正如本篇從舊約的歷史）為自己預備新的詩歌、新的思想——這主題是如此豐富、如此多樣、如此取之不盡。在前一篇中，我們受教為神在普遍護理上對世界一般性的奇妙作為而讚美祂。在本篇中，我們則受指引為祂對自己教會的特殊恩待而讚美祂。我們在本篇詩 105:1-11（代上 16:8-18）可見於大衛交給亞薩的那首詩篇的開頭，那首詩（看來）是用於約櫃安放於他所預備之處後聖所每日的敬拜；藉此可知本篇是誰所寫、何時所寫、為何事而寫（代上 16:7-36 等）。大衛藉此篇定意教導百姓，他們有責任忠心持守自己的聖潔信仰。本篇有序言（詩 105:1-7），以及分作數條的歷史本身：一、神與列祖所立的約（詩 105:8-11）。二、他們寄居時祂對他們的看顧（詩 105:12-15）。三、祂興起約瑟作以色列的牧者與磐石（詩 105:16-22）。四、以色列在埃及的增長與出埃及的拯救（詩 105:23-38）。五、祂在曠野對他們的看顧，以及他們在迦南的定居（詩 105:39-45）。我們歌唱本篇時，當將神的智慧與大能、良善與信實歸榮耀於祂，當視自己與舊約教會的事務息息相關——因為神的聖言交託了給她，這聖言是我們的寶藏；又因為基督是從她而出，且這些事臨到她身上是作為鑑戒。