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
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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
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
Job 16 Introduction
Job replies to Eliphaz, and through him to all his friends, who, instead of comforting him, had added to his misfortunes; and shows that, had they been in his circumstances, he would have treated them in a different manner, Job 16:1-5. Enters into an affecting detail of his suffering, Job 16:6-16. Consoles himself with the consciousness of his own innocence, of which he takes God to witness, and patiently expects a termination of all his sufferings by death, Job 16:17-22.
INTRODUCTION TO Job 16
This chapter and the following contain Job's reply to the preceding discourse of Eliphaz, in which he complains of the conversation of his friends, as unprofitable, uncomfortable, vain, empty, and without any foundation, Job 16:1; and intimates that were they in his case and circumstances, tie should behave in another manner towards them, not mock at them, but comfort them, Job 16:4; though such was his unhappy case, that, whether he spoke or was silent, it was much the same; there was no alloy to his grief, Job 16:6; wherefore he turns himself to God, and speaks to him, and of what he had done to him, both to his family, and to himself; which things, as they proved the reality of his afflictions, were used by his friends as witnesses against him, Job 16:7; and then enters upon a detail of his troubles, both at the hands of God and man, in order to move the divine compassion, and the pity of his friends, Job 16:9; which occasioned him great sorrow and distress, Job 16:15; yet asserts his own innocence, and appeals to God for the truth of it, Job 16:17; and applies to him, and wishes his cause was pleaded with him, Job 16:20; and concludes with the sense he had of the shortness of his life, Job 16:22; which sentiment is enlarged upon in the following chapter.
Ch. 16–17. Job’s Reply to Eliphaz
Job’s appeal to God (ch. Job 13:23 seq.) remained unanswered. God is resolved to hide His face from him. His friends, instead of seeing in his appeal to Heaven and his protestations of innocence proof that he is innocent, regard these as but a crafty attempt to hide his guilt, and as the most convincing evidence of it (ch. Job 15:5-6). Thus Job beholds God and men alike turned against him and holding him guilty. God of the world and of the present inexorably turns away from him; and God’s turning away from him causes men to avert their faces too. His isolation is complete. And to him who had once stood so high in the estimation of men, and as a man of deep human feelings yearned for men’s sympathy (cf. the picture in ch. 29), the thought comes home with a crushing effect. This is the new thought in Job’s mind, and it is this thought that gives such a tragic pathos to his speeches in the second cycle of debate. In the first circle of speeches it is God’s enmity alone of which Job complains (ch. Job 6:4, &c.), but now there is added to this the universal alienation (ch. Job 16:7) and abhorrence of mankind. This feeling gives tone to all his speeches, and in ch. 19, which forms the climax of this division, finds its fullest expression in the words, Pity me, pity me, O ye my friends, why do ye persecute me like God? (Job 16:21-22, cf. Job 16:13 seq.). And this overmastering feeling forces its way to expression almost in spite of him (Job 16:6) in the first part of the present speech (Job 16:7-17).
Nothing now remains to him but his own sense of his innocence; and to this he clings all the more tenaciously. He shall never be acknowledged in this life; he shall die under God’s hand and go down to the grave numbered with the transgressors, for the hopes which the friends held out of restoration were but the veriest folly (Job 16:22 seq., Job 17:10 seq.). But it is a martyr’s death that he shall die. And so strong is his sense of his innocence that he rises to the assurance that it cannot remain unrecognised for ever. His innocent blood will appeal unto heaven with an unceasing cry till it finds a response (Job 16:18). And even now he has a Witness who will testify for him, even God as He is in Himself in heaven. And to this Witness he makes his appeal. Men mock him, but he lifts his tearful face (Job 16:20) to God, God as He is in truth and as He must reveal himself in the future, begging that He would uphold his right with God, who now is unjustly bringing him to death, and do justice between him and his fellows, whose suspicions so cruelly wrong him (Job 16:21, Job 19:3). And if he may not ask or expect (Job 13:18 seq.) that God would appear for him in this life, yet he will beseech God to give him some pledge even here, that afterwards, when he shall have gone the way whence he shall not return, He will make his innocence to appear (Job 16:22, Job 17:3).
The Discourse consists of four somewhat unequal sections:—
First, Job 16:1-5, Job expresses his weariness of his friends’ monotonous speeches, which contained nothing; and justifies against the complaint of Eliphaz (Job 15:11) his rejection of them.
Second, Job 16:6-17, he gives a touching picture of his sorrowful isolation, and of the enmity with which God and men pursued him, though he was innocent of all wrong.
Third, Job 16:18 to Job 17:9, but this cruel fate, which both brings him to death and affixes to him the stigma of wickedness, cannot for ever prevail over him. He shall die under the imputation of guilt, but his blood will cry for reparation, filling earth and heaven with its voice, until he be vindicated. He has a Witness in heaven who will testify for him, even God as He is in heart; and he appeals unto God that He would do justice to him with God and between him and men—and even that He would not let him die without some token to this effect (Job 16:21, Job 17:3).
Fourth, Job 16:10-16, coming back to what is the ground tone of this speech, his certainty of a speedy death under God’s hand, Job repudiates as mere folly the glowing hopes of restoration in this life which his friends held out to him. He knows better; he shall die, his hope is in the grave.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ohne Titel
SECOND SERIES.
Job 16:1-22.
JOB'S REPLY.
Then Job answered and said. As soon as Eliphaz had done speaking, Job stood up, and made the following reply.
Job’s answer: his friends increase his misery, Job 16:1-8. His insulting enemies, Job 16:9-11. God’s power against him, Job 16:12-16. His innocence should cry to heaven, where it was known: he wisheth to plead with God, Job 16:17-21: Pleaseth himself with the prospect of death, Job 16:22.
No text from Poole on this verse.
Verses 1, 2.. - Then Job answered and said, I have heard many such things. There was nothing new in the second speech of Eliphaz, if we except its increased bitterness. Job had heard all the commonplaces about the universal sinfulness of man, and the invariable connection between sin and suffering, a thousand times before. It was the traditional belief in which he and all those about him had been brought up. But it brought him no relief. The reiteration of it only made him feel that there was neither comfort nor instruction to be got from his so-called "comforters." Hence his outburst. Miserable comforters are ye all!
This chapter begins Job's reply to that discourse of Eliphaz which we had in the foregoing chapter; it is but the second part of the same song of lamentation with which he had before bemoaned himself, and is set to the same melancholy tune. I. He upbraids his friends with their unkind usage of him, Job 16:1-5. II. He represents his own case as very deplorable upon all accounts, Job 16:6-16. III. He still holds fast his integrity, concerning which he appeals to God's righteous judgment from the unrighteous censures of his friends, Job 16:14-22.