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
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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
Judges 4 Introduction
The Israelites again rebel against God, and they are delivered into the hands of Jabin, king of Canaan, Judges 4:1, Judges 4:2. They cry unto God, and he raises up Deborah and Barak to deliver then, Judges 4:3-10. Some account of Heber the Kenite, Judges 4:11. Barak attacks Sisera, captain of Jabin's army, at the river Kishon, and gives him a total overthrow, Judges 4:12-16. Sisera leaves his chariot, and flies away on foot; enters the tent of Jael, the wife of Heber, by whom he is slain, while secreting himself in her apartment, Judges 4:17-24.
INTRODUCTION TO Judges 4
This chapter shows how that Israel sinning was delivered into the hands of Jabin king of Canaan, by whom they were oppressed twenty years, Judges 4:1; and that Deborah and Barak consulted together about their deliverance, Judges 4:4; and that Barak, encouraged by Deborah, gathered some forces and fought Sisera the captain of Jabin's army, whom he met, and obtained a victory over, Judges 4:10; who fleeing on foot to the tent of Jael, the wife of Heber, was received into it, and slain by her while asleep in it, Judges 4:16; which issued in a complete deliverance of the children of Israel, Judges 4:23.
IV.
1-3. Fresh apostasy of Israel, and their consequent oppression by Jabin. Judges 4:4-5. Deborah, the prophetess. Judges 4:6-9. She summons Barak to deliver Israel, and accompanies him at his request. Judges 4:10. Army of Barak. 11. Heber the Kenite. Judges 4:12-13. Gathering of Sisera’s host. Judges 4:14-16. Their defeat. Judges 4:17. Flight of Sisera. 18-22. His murder by Jael. Judges 4:23-24. Complete triumph of Israel.
Chs. 4 and 5. Deborah and Barak deliver Israel from the Canaanites
The account of the deliverance exists in two versions, one in prose (ch. 4), the other in poetry (ch. 5). The two agree in the main: the chief actors are the same, Deborah, Barak, Sisera, Jael; the Canaanites are defeated with Jehovah’s powerful aid in a battle near the Kishon; Sisera is murdered by Jael in her tent. But there are some striking disagreements: in ch. 4 the oppressor is Jabin king of Hazor, and Sisera of Harosheth is his general; Deborah is connected with Ephraim, Barak with Kedesh; two tribes only, Zebulun and Naphtali, take part in the battle; Jael murders Sisera while he lies asleep by driving a tent-peg through his temples. On the other hand, ch. 5 knows nothing of Jabin, Sisera is the head of a confederacy of Canaanite kings (Jdg 5:19), and is in fact a king, his mother has princesses for attendants (Jdg 5:29); apparently both Deborah and Barak belong to Issachar (Jdg 5:15); the struggle is on a much larger scale, all the tribes are summoned to arms, and for the first time Israel acts almost as a nation (Jdg 5:13-18); Jael fells Sisera with a mallet while he is standing and drinking (Jdg 5:26 f.). Comparing the two versions there can be no doubt as to which we are to follow; the Song is obviously ancient, and may well be contemporary with the events it describes; it is not only one of the finest odes in the Hebrew language, but it possesses the highest value as a historical document. Moreover the prose narrative is not consistent with itself. How is it that Jabin has no share in the battle, and allows Barak to muster his forces at Kedesh, within a few miles of Hazor, and pass unmolested almost under its walls? Why did Sisera take refuge with Jael rather than with Jabin whose city was close at hand? It is evident that Jabin is out of place in this narrative; he must have been introduced into it from Joshua 11:1-15 JE, underlying which is probably an ancient tradition of a struggle between Jabin king of Hazor and the two tribes of Zebulun and Naphtali, assembled at Kedesh for the fight, in the early days of the Israelite invasion. How this Jabin-tradition came to be mixed up with the story of Sisera we cannot exactly tell; perhaps it was because both were concerned with fighting in northern Palestine, and with fighting against Canaanites; the two were then superficially harmonized by reducing Sisera to the position of general of Jabin’s army. It is noteworthy that the combination was effected before Psalm 83:9 and 1 Samuel 12:9 (D) were written, and before the Dtc. compiler of Judges provided ch. 4 with his introduction and conclusion. The narrative of the battle between Sisera and the tribes of Israel, which remains when the Jabin-tradition is withdrawn, seems to have preserved an independent tradition where it differs from ch. 5: e.g. in the account of Sisera’s death, and of the negotiations between Deborah and Barak; while the addition of such names as Tabor, Harosheth, which harmonize with the general situation implied in ch. 5, is perfectly natural in a prose version. The hand of the Dtc. compiler reveals itself in Jdg 4:1-3; Jdg 4:23-24, Jdg 5:31 b.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jud 4:1-17.
Jud 4:1-17.
DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA.
1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead--The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.
When Ehud was dead - Why not when Shamgar was dead? Does this not intimate that Shamgar was not reckoned in the number of the judges?
And the children of Israel again did evil in the sight of the Lord,.... Which was the fruit and effect of the long rest and peace they enjoyed; and which is often the case of a people favoured with peace, plenty, and prosperity, who are apt to abuse their mercies, and forget God, the author and giver of them; and the principal evil, though not expressed, was idolatry, worshipping Baalim, the gods of the nations about them; though it is highly probable they were guilty of other sins, which they indulged in the times of their peace and prosperity:
when Ehud was dead; Shamgar is not mentioned, because his time of judging Israel was short, and the people were not reformed in his time, but fell into sin as soon as Ehud was dead, and continued. Some choose to render the words, "for Ehud was dead" (t), who had been, the instrument of reforming them, and of preserving them from idolatry, but he being dead, they fell into it again; and the particle "vau" is often to be taken in this sense, of which Noldius (u) gives many instances.
(t) "enim, vel quia Ehud", Bonfrerius; so Patrick. (u) Concord. Ebr. part. p. 285, 295.
The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before. Here is, I. Israel revolted from God, Jdg 4:1. II. Israel oppressed by Jabin, Jdg 4:2,3. III. Israel judged by Deborah, Jdg 4:4,5. IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak, Jdg 4:6,9. 2. It is accomplished by their joint-agency. Barak takes the field, Jdg 4:10. Sisera, Jabin's general, meets him, Jdg 4:12,13. Deborah encourages him, Jdg 4:14. And God gives him a complete victory. The army routed, Jdg 4:15,16. The general forced to flee, Jdg 4:17. And where he expected shelter he had his life stolen from him by Jael while he was asleep (Jdg 4:18-21), which completes Barak's triumph (Jdg 4:22) and Israel's deliverance, Jdg 4:23,24.