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
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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
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
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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
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Adam Clarke's Commentary and Critical Notes on the Bible
Deuteronomy 9 Introduction
The people are informed that they shall shortly pass over Jordan, and that God shall go over before them, to expel the ancient inhabitants, Deuteronomy 9:1-3. They are cautioned not to suppose that it is on account of their righteousness that God is to give them that land, Deuteronomy 9:4-6. They are exhorted to remember their various provocations of the Divine Majesty, especially at Horeb, Deuteronomy 9:7-14; and how Moses interceded for them, and destroyed the golden calf, Deuteronomy 9:15-21. How they murmured at Taberah, Deuteronomy 9:22; and rebelled at Kadesh-barnea, Deuteronomy 9:23; and had been perverse from the beginning, Deuteronomy 9:24. An account of the intercession of Moses in their behalf, Deuteronomy 9:25-29.
INTRODUCTION TO Deuteronomy 9
In this chapter the Israelites are assured of the ejection of the Canaanites, though so great and mighty, to make room for them, Deuteronomy 9:1, and they are cautioned not to attribute this to their own righteousness, but to the wickedness of the nations which deserved to be so treated, and to the faithfulness of God in performing his promise made to their fathers, Deuteronomy 9:4, and that it might appear that it could not be owing to their righteousness, it is affirmed and proved that they had been a rebellious and provoking people from their coming out of Egypt to that time, as was evident from their idolatry at Horeb; a particular account of which is given, and of the displeasure of the Lord at it, Deuteronomy 9:7, and of their murmurings, with which they provoked the Lord at other places, Deuteronomy 9:22, and the chapter is closed with an account of the prayer of Moses for them at Horeb, to avert the wrath of God from them for their making and worshipping the golden calf, Deuteronomy 9:25.
Chs. 9–10:11. Warnings against Self-Righteousness, enforced by a Retrospect of the People’s Behaviour
Israel about to cross Jordan and face nations mightier than itself must know that Jehovah goeth before, quickly to destroy them (vv. Deuteronomy 9:1-3). Israel must not thereafter say that He hath done this for Israel’s righteousness, for He shall do it because of the wickedness of those nations and to establish His promise to the fathers (Deuteronomy 9:4-5). Israel itself is not a righteous but a stiffnecked people, provoking and rebellious from Egypt till now (Deuteronomy 9:6-7). This is illustrated by a narrative of their conduct at Ḥoreb, where, while Moses was on the Mount, receiving the two stone tables of the covenant, Israel made a molten calf, God threatened to destroy them, Moses brake the tables and fasted 40 days and nights before God, fearful of His wrath; but at his intercession God relented both with regard to the people and to Aaron, and Moses destroyed the calf (Deuteronomy 9:8-21). At other places also Israel provoked God, and have been always rebellious (Deuteronomy 9:22-24). But Moses’ intercession at Ḥoreb prevailed (Deuteronomy 9:25-29), and on two new tables of stone God wrote again the Ten Words and Moses put them in the Ark of wood which he had been bidden to make (vv. Deuteronomy 10:1-5). There follow a fragment of a subsequent itinerary of the people with the death of Aaron (Deuteronomy 9:6-7); a record of the separation of the tribe of Levi to bear the Ark (Deuteronomy 9:8-9); and a renewed statement of Moses’ intercession on the Mount with the command he then received to continue to lead the people towards the land (Deuteronomy 9:10-11).—So long as the discourse is hortatory it remains in the Sg. form of address (Deuteronomy 9:1-7 a); but changes to the Pl. when the speaker begins the historical review, and the Pl. continues to the end of the section except for a couple of instances of the Sg. (Deuteronomy 9:7 to Deuteronomy 10:11); when with the resumption of exhortation, Deuteronomy 10:12 ff., the Sg. is also resumed. For such a historical review a reporting author might naturally use another source; and in this case the supposition is supported by the sudden and clear change from Sg. to Pl. which is not explicable otherwise, e.g. on psychological grounds; but finally confirmed by what commentators do not appear to have noticed, the fact that in the historical section the divine name Jehovah is nowhere (save in Deuteronomy 9:16; Deuteronomy 9:23) followed by your God as almost invariably in the hortatory sections. On the historical section see below on Deuteronomy 9:7 b. Both it and the hortatory portions bear marks of expansion by editorial hands.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 9:1-25.
De 9:1-25.
MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS.
1. this day--means this time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortification, to return. But now they certainly were to enter it. No obstacle could prevent their possession; neither the fortified defenses of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description.
cities great and fenced up to heaven--Oriental cities generally cover a much greater space than those in Europe; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of burnt or sun-dried bricks, about forty feet in height. All classes in the East, but especially the nomad tribes, in their ignorance of engineering and artillery, would have abandoned in despair the idea of an assault on a walled town, which to-day would be demolished in a few hours.
The lesson of this chapter is exactly that of Ephesians 2:8, "By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast."
In referring to their various rebellions, Moses here, as elsewhere, has regard not so much for the order of time as to that of subject. (Compare Deuteronomy 1:9-15 note.) Such reasons as convenience and fitness to his argument sufficiently explain the variations observable when the statements of this chapter are minutely compared with those of Exodus 32-34. In these variations we have simply such treatment of facts as is usual and warrantable between parties personally acquainted with the matters.
Thou art to pass over Jordan this day - היום haiyom, this time; they had come thirty-eight years before this nearly to the verge of the promised land, but were not permitted at that day or time to pass over, because of their rebellions; but this time they shall certainly pass over. This was spoken about the eleventh month of the fortieth year of their journeying, and it was on the first month of the following year they passed over; and during this interim Moses died.
Hear, O Israel,.... A pause being made after the delivery of the preceding discourse; or perhaps what follows might be delivered at another time, at some little distance; and which being of moment and importance to the glory of God, and that Israel might have a true notion of their duty, they are called upon to listen with attention to what was now about to be said:
thou art to pass over Jordan this day; not precisely that very day, but in a short time after this; for it was on the first day of the eleventh month that Moses began the repetition of the laws he was now going on with, Deuteronomy 1:3, and it was not until the tenth day of the first month of the next year that the people passed over Jordan, Joshua 4:19 which was about two months after this:
to go in and possess nations greater and mightier than thyself; the seven nations named Deuteronomy 7:1 where the same characters are given of them:
cities great and fenced up to heaven; as they were said to be by the spies, Deuteronomy 1:28, and were no doubt both large and strongly fortified, and not to be easily taken by the Israelites, had not the Lord been with them, Deuteronomy 9:3.
The design of Moses in this chapter is to convince the people of Israel of their utter unworthiness to receive from God those great favours that were now to be conferred upon them, writing this, as it were, in capital letters at the head of their charter, "Not for your sake, be it known unto you," Eze 36:32. I. He assures them of victory over their enemies, De 9:1-3. II. He cautions them not to attribute their successes to their own merit, but to God's justice, which was engaged against their enemies, and his faithfulness, which was engaged to their fathers, De 9:4-6. III. To make it evident that they had no reason to boast of their own righteousness, he mentions their faults, shows Israel their transgressions, and the house of Jacob their sins. In general, they had been all along a provoking people, De 9:7-24. In particular, 1. In the matter of the golden calf, the story of which he largely relates, De 9:8-21. 2. He mentions some other instances of their rebellion, De 9:22,23. And, 3. Returns, at De 9:25, to speak of the intercession he had made for them at Horeb, to prevent their being ruined for the golden calf.