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
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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
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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
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This history has no connection whatever with the preceding. The note of time Judges 20:28 shows that the date of it is in the lifetime of the first generation of settlers in Canaan.
Adam Clarke's Commentary and Critical Notes on the Bible
Judges 19 Introduction
A Levite and his concubine disagree; and she leaves him and goes to her father's house, Judges 19:1, Judges 19:2. He follows to bring her back, and is kindly entertained by her father five days, Judges 19:3-8. He returns; and lodges the first night at Gibeah, in the tribe of Benjamin, Judges 19:9-21. The men of Gibeah attack the house, and insist on abusing the body of the Levite; who, to save himself, delivers to them his concubine, whose life falls a victim to their brutality, Judges 19:22-27. The Levite divides her dead body into twelve pieces, and sends one to each of the twelve tribes; they are struck with horror, and call a council on the subject, Judges 19:28-30.
INTRODUCTION TO Judges 19
This chapter gives an account of a sad affair of a Levite and his concubine, and of the bad consequence of it, how that she played the whore, and went away from him to her father's house, whither he followed her, and where he was kindly entertained by her father several days, Judges 19:1 and then set out on his journey to his own country; and passing by Jebus or Jerusalem, he came to Gibeah, and could get no lodging, Judges 19:10, but at length was taken in by an old man, an Ephraimite, Judges 19:16 when the house where he was beset by some wicked men in Gibeah, with the same intent as the men of Sodom beset the house of Lot, Judges 19:22 and after some expostulation of the old man with them, the concubine was brought out to them and abused by them even unto death, Judges 19:25 upon which the Levite her husband cut her into twelve pieces, and sent them into all the coasts of Israel, which was shocking and surprising, Judges 19:29 the consequence of which is related in the next chapter.
XIX.
Judges 19:1-4. A Levite of Mount Ephraim goes to Bethlehem to bring back his unfaithful concubine, and is hospitably received by her father. 5-9. The afternoon of the fifth day after his arrival he sets out to return. Judges 19:10-15. Unwilling to stop at the heathen town of Jebus, he proceeds to Gibeah, where at first no man gives him shelter. Judges 19:16-21. An old Ephraimìte offers him hospitality. Judges 19:22-28. Infamous conduct of the inhabitants of Gibeah, resulting in the woman’s death. Judges 19:29-30. The Levite, by sending her dismembered body to the tribes, rouses them to vengeance.
In this chapter we see the unutterable depth of profligacy and shamelessness into which some of the Israelites had sunk. At the same time, we see that the moral sense of the nation was still sufficiently keen to be aroused by the glare of unnatural illumination thus flung upon their consciences. This narrative, like the former, belongs to the period between the death of Joshua and the rise of the greater Judges (Theodoret, Quœst. 27; Jos. Antt. v. 2, § 8).
Appendix II. Chs. 19–21 The war against Benjamin
The First Appendix deals with the early fortunes of Dan, the Second with an episode in the history of Benjamin. In consequence of an abominable outrage committed by the Benjamites of Gibeah, all Israel determines to take vengeance on the offending tribe. A vast army assembles at Mizpah; in the battles which follow the Israelites at first suffer heavily, but in the end the Benjamites are defeated and nearly exterminated. Such a disaster, however, as the total loss of one of the twelve tribes was not to be thought of; in a revulsion of feeling the Israelites recommend a plan for saving Benjamin from its fate.
In parts these chapters bear obvious marks of antiquity: (a) the account of the outrage ch. 19, and (b) the account of the rape Jdg 21:15-23 remind us of chs. 17 and 18, both by the vivid style of the narrative and by the state of manners and religion which comes to light. On the other hand, (c) the account of the vengeance 20, Jdg 21:2-14, though parts of ch. 20 are ancient, contradicts what we know from elsewhere about the history of this period. Instead of the tribes acting independently, and local chiefs rousing their own clans and allies, here we have all Israel acting together, without any head or leader, as one man (Jdg 20:1; Jdg 20:8), under a common impulse. Israel in fact has become a religious community (note the congregation Jdg 20:1, Jdg 21:13, the elders Jdg 21:16 a), filled with holy zeal against sin, dutifully dependent upon Jehovah, and jealous for the sacred unity of the Twelve Tribes. The whole conception is foreign to the life of old Israel as described in the historical books from Judges to Kings; it represents the ideal of a much later time, after the Priestly Code had come into operation. Then again, the numbers are clearly exaggerated; the mere sending round of the gruesome summons is enough to bring 400,000 men from Dan to Beer-sheba and from the land of Gilead; 26,700 Benjamites gather to meet them; on the first day 22,000 Israelites are killed, 18,000 on the second; on the third, the Benjamites themselves lose 25,100 (Jdg 20:35), leaving 600 survivors (ib. 47). This fondness for large numbers is characteristic of the Chronicler; moreover, certain features of style and language connect this part of the narrative with the Priestly Code, Chronicles, and the later literature (see notes on Jdg 20:1; Jdg 20:6; Jdg 20:13; Jdg 20:15; Jdg 20:33, Jdg 21:11-12; Jdg 21:23). The war of vengeance against the Midianites in Numbers 31 (from a late stratum of P) may be regarded as a narrative of the same character as this. We may conclude, therefore, that an ancient story has been enlarged and recast at a period long after the age of the events. Generations of story-tellers may have heightened the original facts; more probably, perhaps, a writer belonging to the school of the Chronicler created out of them a midrash or instructive tale. There is no reason, however, to doubt that a basis of fact underlies the story. The expression ‘in those days there was no king in Israel,’ which forms a link between the two Appendices (Jdg 17:6, Jdg 18:1, Jdg 19:1, Jdg 21:25), must come from a writer who lived before the exile; and it is noteworthy that the expression occurs in connexion with those parts of the story, chs. 19 and Jdg 21:15-23, which on other grounds appear to be ancient. When these events took place we are not told: Jdg 20:27 b, 28a is a manifest gloss; probably the episode belonged to the early stage of Israel’s occupation of Canaan, and this is the period in which Josephus places it (Ant. Jdg 19:2; Jdg 19:8-12). The older element in the story seems to consist of ch. 19, (with additions here and there); Jdg 20:1 a, d, Jdg 20:3-8; Jdg 20:14; Jdg 20:19; Jdg 20:29; Jdg 20:36 b, Jdg 20:37 a, Jdg 20:38-41; Jdg 20:44 a, Jdg 20:47; Jdg 21:1; Jdg 21:15-23 (in the main). The early narrative itself is thought to betray signs of composite structure, especially in Jdg 19:6-15; but the analysis is difficult and uncertain.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jud 19:1-15.
Jud 19:1-15.
A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE.
1. it came to pass in those days--The painfully interesting episode that follows, together with the intestine commotion the report of it produced throughout the country, belongs to the same early period of anarchy and prevailing disorder.
a certain Levite . . . took to him a concubine--The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubine wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men.
A concubine - See the margin. The name does not imply any moral reproach. A concubine was as much the man's wife as the woman so called, though she had not the same rights. See Judges 19:3-4.
The three remaining chapters of this book contain a most tragical story of the wickedness of the men of Gibeah, patronised by the tribe of Benjamin, for which that tribe was severely chastised and almost entirely cut off by the rest of the tribes. This seems to have been done not long after the death of Joshua, for it was when there was no king, no judge, in Israel (Jdg 19:1,21:25), and Phinehas was then high priest, Jdg 20:28. These particular iniquities, the Danites' idolatry, and the Benjamites' immorality, let in that general apostasy, Jdg 3:7. The abuse of the Levite's concubine is here very particularly related. I. Her adulterous elopement from him, Jdg 19:1,2. II. His reconciliation to her, and the journey he took to fetch her home, Jdg 19:3. III. Her father's kind entertainment of him, Jdg 19:4-9. IV. The abuse he met with at Gibeah, where, being benighted, he was forced to stop. 1. He was neglected by the men of Gibeah (Jdg 19:10-15) and entertained by an Ephraimite that sojourned among them, Jdg 19:16-21. 2. They set upon him in his quarters, as the Sodomites did on Lot's quests, Jdg 19:22-24. 3. They villainously forced his concubine to death, Jdg 19:25-28. V. The course he took to send notice of this to all the tribes of Israel, Jdg 19:29,30.