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
학술+가독 균형 전권 주석
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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
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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
시편 주석 고전 (설교 자료 풍부)
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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
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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本篇詩論及單一的主題，而且是人心所能面對的最重要主題。這就是問題：誰是真正敬虔的人？誰能進天國？誰能得救？本篇詩陳明真宗教是什麼；這是舊約中關於該主題最明確、最正式的陳述之一。其呈現的方式是：第一節提出問題，其餘各節是對那問題的回答。
一、問題（Psalm 15:1）。問題是：誰蒙准與神同住他的帳幕？誰配得居他聖山（即錫安，被視為神的居所、天國的預表）的特權？換言之，誰有這樣的品格，配得盼望神的恩寵與友誼？
二、回答（Psalm 15:2-5）。回答包括以下幾項：
（1）正直、公義、誠實、真實無妄的人（Psalm 15:2）。
（2）善待鄰舍的人；不毀謗他、不辱罵他；不輕易聽信關乎他的誹謗之言（Psalm 15:3）。
（3）按當有的態度看待義人與惡人的人；以正當的不以為然看待一切品格「卑鄙」的人，以真誠的尊重看待一切敬畏耶和華的人（Psalm 15:4）。
（4）信守承諾的人，即使履行承諾證明於己不利（Psalm 15:4）。
（5）不乘人之危牟利的人；不放債取「利」；若作官長，不受賄賂而冤枉無辜之人（Psalm 15:5）。
這些是真宗教在任何地方都有的特徵；而且如今與本篇詩寫成之時同樣真實的是：惟有具有這品格的人，才有權自視為神的朋友，才有充分根據盼望在天上與他同住。
本篇詩的標題標明是「大衛的詩」。它寫於什麼場合，並不清楚；而且為理解本篇詩，知道這一點也並非必要。有人推想，它是約櫃從俄別以東家運上來之時（2 Samuel 6:12 及以下）寫成的，但詩中沒有任何內容能使我們把它聯於那場合、或任何別的特殊場合。它倒似乎——像 Psalm 1:1-6 一樣——適用於一切時代、一切地方。它對真宗教的性質作了一般的說明；世上從未有過一種局面，使這樣的詩篇不能恰當地寫成；也沒有一種局面，使它不能恰當地被誦讀和默想。
The important question answered, Who is a proper member of the Church militant? and who shall finally join the Church triumphant? Verse Psalm 15:1 contains the question; Psalm 15:2-5, the answer.
The title, מזמור לדוד mizmor ledavid, a Psalm of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in their own land, with the restoration of their temple service and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the most general utility, and demands the most solemn and serious attention of all men who profess to believe in the immortality of the soul.
INTRODUCTION TO Psalm 15
A Psalm of David. As in the preceding psalm, according to Theodoret, the salvation of the inhabitants of Jerusalem is foretold, and the liberty of the captives; so in this advice is given to them, and the life they ought to live proposed, who should share in such benefits.
XV.
This is the portrait of a perfect character after the ideal of Israel. We naturally compare with it, on the one hand, the heathen types of perfection as we see them in the ethical philosophy of Greece and Rome, and, on the other, the Christian standard as we see it in the New Testament and in modern literature, and the result is to leave us in wonder and admiration before this figure of stainless honour drawn by an ancient Jewish poet. “Christian chivalry,” it has been said. “has not drawn a brighter.” In heart and tongue, in deed and word, as a member of society and as an individual, the character of Psalms 15 is without reproach.
The psalm makes no pretence to art either in form or style.
Who is worthy to be a citizen of Zion, to dwell in the immediate presence of Jehovah, to enjoy His protection and blessing (Psalm 15:1)? The question is first answered in general terms (Psalm 15:2). None but the man of integrity, justice, and truthfulness. Then, in Psalm 15:3-5, special instances are given, illustrating the way in which his conduct has been governed by these principles. The Psalm concludes with a promise of blessing.
The fulfilment of man’s duty to his neighbour is a primary condition of fellowship with God. It is in this that his ‘integrity’ (see on Psalm 15:2) is tested and finds expression. Cp. Matthew 19:16 ff.; Romans 13:8-10; 1 John 4:20-21; and the Epistle of St James generally.
The Psalm is closely related to Psalms 24, which is generally thought to have been written for the translation of the Ark to the tent which David had prepared for it in Zion (2 Samuel 6:17), and it may belong to the same period. The title holy mountain is no objection to this view. It does not necessarily imply that the Ark had already long been there. Zion would at once be consecrated by Jehovah’s Presence. And such a solemn occasion would be a most fitting opportunity for inquiring what kind of conduct was required of those into whose midst a Holy God had come or was about to come (Leviticus 11:44-45).
Compare generally Psalm 24:3-5; Psalm 5:4-7; Psalms 101; Isaiah 33:13-16.
This Psalm is fitly appointed as one of the Proper Psalms for Ascension Day. Christ entered into the Presence of God, after fulfilling all its requirements in a perfect human life.
Ps 15:1-5.
凡與神相交無愧的人，可由其對神律法的順從辨識出來，此處以各項重要的細節加以說明。
1. 住——或作「寄居」（參
Ps 5:4），
在該處意指在神的保護之下，而在此如
(Ps 23:6, 27:4, 6)
則指相交。
帳幕——即約櫃安放之處
(2Sa 6:17)，
是神同在的象徵。
聖山——（參
Ps 2:6）。
「耶和華啊，誰能寄居你的帳幕」——欽定本旁註作「寄居」。這希伯來字本義是「寄居」；即：如客旅或外人般住在一處；不是永久居住，只是暫住。這裏的觀念取自「帳幕」或「帳棚」一詞——人們自然由此聯想到寄居，而非永久居所。試參 Hebrews 11:9。然而不當由此推論：這裏的意思是與神同住乃是「暫時的」。永久居住的觀念已在句子的另一半充分表達；這裏的語言只是論到義人時慣用的說法——這種語言源自早期的人住在帳棚裏、而非永久居所這一事實。
「誰能住在你的聖山」——錫安，被視為神的居所，也是天國的預表——至高者永恆的住處。參見 Psalm 2:6 的註釋。這問題等於問：誰配與神同住？誰可正當地被視為祂的朋友？誰有蒙祂恩惠的資格？誰是真正敬虔的人？在我們，同樣的問題會以另一形式提出，儘管含義相同：誰配成為教會的一員？誰有真歸正與真敬虔的證據？誰是那預備好進天國的人？
本詩簡短而卓越，其主旨是向我們指明天國之路，並使我們確信：我們若要得福，就必須聖潔而誠實。基督自己是那道路，我們也當以祂為我們的道路在其中行事，祂也曾指明瞭此處所規定的同一條路（太十九17）：「你若要進入永生，就當遵守誡命。」
在本詩中：一、藉著那問題（詩十五1），我們被引導並受激發去查考那道路。二、藉著對那問題的回答——見於本詩其餘部分——我們被指引在那道路上行走（詩十五2-5）。三、藉著本詩結尾對那些符合這些品格之人的安全與福樂所作的保證，我們被鼓勵在那道路上行走（詩十五5）。