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
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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
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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
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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
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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本詩同樣自稱為「大衛的詩」，把它歸於大衛的標題，其正確性沒有可懷疑的理由。然而，它寫於他生平的什麼時候、在什麼場合，沒有確實的提示，這些已無法斷定。
關於它的寫作，在我看來最可能的假設是：它是一首感恩之歌，為神應允他和百姓在前一篇詩中的禱告、使他們獲得勝利而獻上的。誠然，單憑它與前一篇詩緊密相連這一事實，在這一點上不能論證什麼；但在我想來，有內在的痕跡表明這正是它的目的，它是一顆滿溢感恩之心的流露，因此不僅回想近期勝利即時的福分，也回想神加冠於他一生的其他福分（Psalm 21:3-4）。
這樣理解它的來源，本詩可分為以下幾部分：
一、為成功感恩，或為神應允了那懇切尋求的事感恩，Psalm 21:1-7。在這感恩中，詩人說神不僅應允了所求的（Psalm 21:1-3），更大大「超過」了這一切：他所賜的遠超過字面上的祈求。他加添了未曾明確祈求的福分；他使那些福分長存直到永遠，Psalm 21:4-7。
二、一般的真理：「一切」神的仇敵都必這樣被勝過，真理的事業終必得勝，Psalm 21:8-12。這是由已獲得的勝利所「提示」的。神既賜下那勝利，既如此輕易地制伏了他自己和他百姓的仇敵——既如此遠超那些出征爭戰之人的期望與盼望——自然就引出一個觀念：他一切的仇敵也必如此，終必完全勝過他們。
三、表達一個懇切的「心願」：願神這樣被高舉，願他這樣成就完全而終局的勝利，Psalm 21:13。
關於本詩標題中「交與伶長」一語的意義，參見 Psalm 4:1-8 的註釋。
The psalmist returns thanks to God for giving him the victory over his enemies; which victory he had earnestly requested, Psalm 21:1, Psalm 21:2. He enters into a detail of the blessings that in consequence of the victory he had obtained, Psalm 21:3-7. He predicts the destruction of all those who may hereafter rise up against him, Psalm 21:8-12; and concludes with praising the power of Jehovah, Psalm 21:13.
In the title of this Psalm there is nothing particularly worthy of remark. The occasion of it is variously understood. Some think it was composed to celebrate the victory obtained over Sennacherib; others, that it was made on the recovery of Hezekiah, and the grant of fifteen years of longer life; see Psalm 21:4. Others and they with most appearance of propriety consider it a song of rejoicing composed by David for his victory over the Ammonites which ended in the capture of the royal city of Rabbah, the crown of whose king David put on his own head, see Psalm 21:3, and to procure which victory David offered the prayers and sacrifices mentioned in the preceding Psalm. Lastly, many think that it is to be wholly referred to the victories of the Messiah; and it must be owned that there are several expressions in it which apply better to our Lord than to David, or to any other person; and to him the Targum applies it, as does likewise my old Anglo-Scottish Psalter in paraphrasing the text.
INTRODUCTION TO Psalm 21
To the chief Musician, a Psalm of David. This psalm was either written by David; and therefore called a "psalm of David"; or it was written, as it may be rendered, "for David", by some other person, on account of his victories and triumphs; or rather "concerning David" (s); that is, concerning the Messiah, the son of David, as Kimchi says some expound it; or concerning the Messiah, who is called David, Ezekiel 37:24; and Jarchi observes, that their Rabbins interpret it of the Messiah; but, says he, it is right to explain it, moreover, of David himself, for an answer to the heretics (Christians) who err in it; and various passages in this psalm are by the Jewish writers understood of the Messiah; as "the King", in Psalm 20:1 is in the Targum called the King Messiah; Psalm 21:4 is in the Talmud applied (t) to him; Psalm 21:3 are in Zohar (u), and in the Midrashes (w), interpreted of him; and many Christian writers understand the whole of him; which is right: though Theodoret thinks it was penned on the account of the health of King Hezekiah, and his restoration from his disease; which is not likely.
(s) "pro Davide, vel de Davide", Vatablus. (t) T. Bab. Succah, fol. 52. 1. Vid. Nachman. disput. "cum fratre Paulo", p. 36. Ed. Wagenseil. (u) In Numb. fol. 68. 3. 4. (w) Midrash Tillim apud Viccars. in loc. & in Galatin. l. 3. c. 9. Bemidbar Rabba, fol. 212. 4. & 218. 1.
XXI.
The preceding psalm was a prayer for success; this is a thanksgiving after victory. Possibly, as many think, the two refer to the same event, and are by the same author. The composition is also similar, since here also the arrangement is for a part song. The people—probably a chorus of maidens (see Note to Psalm 21:3), or of Levites—meet the returning hero, with their shouts of praise to Jehovah (Psalm 21:1-7). The monarch himself is then addressed, perhaps by the leader of the procession (Psalm 21:8-12), and the whole concourse again unite in a burst of praise to God at the end. The rhythm is weak and ill-sustained.
Thanksgiving for victory is the leading motive of this Psalm, which is, as has already been remarked, a companion to Psalms 20. Its occasion need not be looked for in a coronation festival (Psalm 21:3), or a royal birthday (Psalm 21:4). It is quite natural that thanksgiving for victory should lead the poet to speak of the high dignity of the king, and to anticipate his future victories (Psalm 21:8-12).
The exalted language of Psalm 21:4-6 has led some interpreters to deny the historical reference of the Psalm, and to regard it as a prophecy of the Messianic King. The Targ. paraphrases king in Psalm 21:1; Psalm 21:7 by king Messiah. Such an interpretation is excluded by the general sense of the Psalm. The language applied to the king is not without parallel in the O.T.; and it is illustrated by expressions in the Assyrian royal Psalms: e.g. “Distant days, everlasting years, a strong weapon, a long life, many days of honour, supremacy among the kings, grant to the king, the lord, who made this offering to his gods” (quoted by Prof. Cheyne). Israel was not uninfluenced by the thoughts and language common to Oriental nations: and if other nations believed that their kings were reflections of the divinity, Israel believed that its king was the representative of Jehovah. Language which startles us by its boldness was used of him: language which was adopted and adapted by the Holy Spirit with a prophetic purpose, and only receives its ‘fulfilment’ in Christ. The Psalm then has a prophetic aspect, and looks forward through the earthly king of whom it spoke in the first instance, to Him who “must reign, till he hath put all his enemies under his feet” (1 Corinthians 15:25).
Hence its selection as one of the Proper Psalms for Ascension Day.
The structure of the Psalm is similar to that of Psalms 20.
i. A thanksgiving on behalf of the king for the victory granted to him: addressed to Jehovah and probably sung by the congregation or the Levites (Psalm 21:1-7).
ii. Anticipation of future triumphs, addressed to the king, and perhaps sung by a priest (Psalm 21:8-12).
iii. Concluding prayer of the congregation (Psalm 21:13).
Ps 21:1-13.
詩人引領敬虔之人頌揚神對王的恩惠——無論是已賜的勝利還是將來的勝利。所附加的頌讚可能關乎兩篇詩篇：前一篇以祈求為主，本篇則以感恩為主，將榮耀歸給神，因祂歷世歷代向其教會彰顯恩典與大能——不僅在大衛之下，也在他那最後、最偉大的繼任者「猶太人的王」之下。
1. 你的力量……你的救恩——即你所賜的。
「王必因你的能力歡喜」——王大衛，他已贏得他所渴望並祈求的勝利（Psalm 20:1-9）。這是第三人稱，但所指的無疑是大衛本人，當理解為他自己的話語。然而，即使把它理解為「百姓」的話語，它仍是為神對他們王的恩眷而歸與神的頌讚。不過，把它視為大衛自己的話語似乎更好。這裏的「能力」一詞暗示：所提及的一切成功都當追溯到神。這不是靠人臂的勇武；不是靠王自己的英勇或技巧；乃是單憑神的大能。
「因你的救恩」——在你所賜予的拯救或脫離仇敵的搭救之中，也在你為施行拯救所作的一切之中。這話語涵蓋神為拯救他百姓所作的一切。
「他的快樂何其大！」——他不僅如今喜樂，而且必永遠喜樂。這對他將是恆久的喜樂。拯救——如今是我們安慰的泉源——將永遠如此；當我們一旦有證據知道神已介入拯救我們，便伴隨著確定的期待：這將永遠是我們最高喜樂的泉源。
正如前一篇是求神保護、賜福君王的禱告，本篇則是為神所賜給他的成功而獻的感恩。我們曾為誰禱告，就當為誰謝恩，特別是為君王——他們的興盛我們有分。在此他們受教導：一、為他的勝利與所得的尊榮向他道賀（詩二一1-6）。二、信靠神的大能，相信祂必徹底傾覆他國度的仇敵（詩二一7-13）。其中含有對彌賽亞君王與祂國度榮耀的仰望；因為本篇中有多處經文，應用於祂比應用於大衛本人更為貼切。