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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- 19,831 / 19,831
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- en
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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- 22,781 / 22,781
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- en
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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- 21,603 / 22,101
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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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- 12,528 / 30,759
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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- 0 / 25,592
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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- 0 / 27,176
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- en
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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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- 0 / 6,935
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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- 0 / 14,675
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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- 0 / 2,290
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- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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- 0 / 1,144
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- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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- 7 / 3,477
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Job 21 Introduction
Job expresses himself as puzzled by the dispensations of Divine Providence, because of the unequal distribution of temporal goods; he shows that wicked men often live long, prosper in their families, in their flocks, and in all their substance, and yet live in defiance of God and sacred things, vv. 1-16. At other times their prosperity is suddenly blasted, and they and their families come to ruin, Job 21:17-21. God, however, is too wise to err; and he deals out various lots to all according to his wisdom: some come sooner, others later, to the grave: the strong and the weak, the prince and the peasant, come to a similar end in this life; but the wicked are reserved for a day of wrath, Job 21:22-33. He charges his friends with falsehood in their pretended attempts to comfort him, Job 21:34.
INTRODUCTION TO Job 21
This chapter contains Job's reply to Zophar's preceding discourse, in which, after a preface exciting attention to what he was about to say, Job 21:1; he describes by various instances the prosperity of wicked men, even of the most impious and atheistical, and which continues with them as long as they live, contrary to what Zophar had asserted in Job 20:5, Job 21:7; as for himself, he disapproved of such wicked men as much as any, and owns that destruction comes upon them sooner or later, and on their posterity also, Job 21:16; but as God is a God of knowledge, and needs no instruction from any, and is a sovereign Being, he deals with men in different ways; some die in great ease, and peace, and prosperity, and others in bitterness and distress, but both are alike brought to the dust, Job 21:22; and whereas he was aware of their censures of him, and their objections to what he had said, he allows that the wicked are reserved to the day of destruction, which is future, and in the mean while lie in the grave, where all must follow; yet they are not repaid or rewarded in this life, that remains to be done in another world, Job 21:27; and concludes, that their consolation with respect to him was vain, and falsehood was in their answers, Job 21:34.
Ch. 21. Job’s Reply to Zophar
It is part of the Poet’s art no doubt to make Job wait till all the three have spoken and fully developed their case before he replies to it. But his art is also nature. Job at the beginning of each round of speeches is too much occupied with himself, with the broad general impressions which his condition and the conduct of his friends make on him, to be able for a time to attend to their special arguments. In the earlier part of the first colloquy he is overpowered by the thought that God has become his enemy. In the beginning of the second the thought that men also have turned against him crushes him to the ground. And under the weight of these feelings he seems unable to fix his mind on mere points of argument, he only knows that his friends are arguing against him. There is much humanity in Job, and his mind moves by preference in the region of human feelings, the rights of the wretched, the claims of sentient life, the mysteries of human existence and the riddles of the world, and it is unwillingly that he descends from this region into the arena of disputation. It is only the corrosive language of Zophar that awakens him on each occasion to the particular meaning of his friends’ addresses. Both times his challenge brings Job into the field, the first time with all the bitterness of sarcasm (ch. 12), and now with the trenchant force of an argument from facts.
Zophar began his speech with the astonished query, Dost thou know this to have been from of old that the triumphing of the wicked is short? (ch. Job 20:4-5), and closed his history of the wicked man suddenly cut down in the vigour of his life (Job 21:11) with the words, Lo! this is the portion of the wicked man from God (Job 21:29). These words from God call up before Job’s soul the great mystery with which he is struggling. According to his own former faith as well as that of his friends this should have been a true account of God’s rule of the world. But Job’s vision had been sharpened as well as widened by his own history, and he now observed much in the world which had formerly escaped him. He saw that this was no true statement of God’s dealing with wickedness. God dealt with it quite otherwise; and the mystery overwhelms him, and instead of chiding his friends he can only appeal to them to contemplate the awful riddle of providence, at the thought of which he himself trembles (Job 21:6).This riddle, the prosperity of the wicked in God’s hand (Job 21:16), their peaceful death (Job 21:13), and even the renown of their memory (Job 21:33), he then proceeds to unfold. The passage has these parts:
First, Job 21:2-6, some words of introduction, in which Job bids his friends be silent till he unfolds before them the mystery which weighs down his own soul and the thought of which makes him tremble—then they may mock if they have a mind.
Second, Job 21:7-34, the mystery itself, the prosperity of the wicked, in four turns:—
Job 21:6-16. The wicked are prosperous, themselves, their children, their possessions, and they die in peace. This is an undeniable fact of experience.
Job 21:16-21. On the other side, How often is it that they are seen overwhelmed by calamity? There is no such invariable principle. They do not die sudden and violent deaths as the friends represented.
Job 21:22-26. Why then should men—the friends—be wiser than God? Why should they impose their petty principles on God’s providence, and prescribe methods to Him which He does not follow?
Job 21:27-34. Finally Job turns to the insinuations of his friends—he knows the meaning of their indirect allusions, when they say, Where is the house of the prince (Job 21:28)? but they only shew their ignorance of the testimony of those who have travelled (Job 21:30), and their little sense of the unfathomableness of God’s ways, and even if possible less sense of the ways of men, who have no such horror of the wicked as the friends pretend, but who press forward in their footsteps, admiring their prosperity and forgetting their wickedness (Job 21:34).
CHAPTER 21
Ch. 21. The great Mystery of Providence, the Prosperity of the Wicked
Job 21:2-6. Job begs his friends to give audience till he speak. This is the consolation he seeks from them meantime; when he has spoken they may mock, if they are able (Job 21:2-3). It is not of men that he complains, it is a deeper divine mystery, at which his flesh trembles when he thinks of it, and which will fill them with astonishment when he discloses it (Job 21:4-6).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Untitled
SECOND SERIES.
Job 21:1-34.
JOB'S ANSWER.
But Job answered and said. In reply to what Zophar had asserted, concerning the prosperity of the wicked being only for a short time, Job 20:5; the contrary to which he most clearly proves, and that in many instances their prosperity continues as long as they live; that they die in it, and it is enjoyed by their posterity after them.
Job’s reply: he complaineth not to man, in whose judgment he hath most reason to grieve; but exciteth their attention to convincing and amazing truths, Job 21:1-6. The wicked prosper till in their pride they fear not God, Job 21:7-15. Yet he purgeth himself from their counsel, and acknowledgement that often their destruction from God is manifest, at least in their children, Job 21:16-21. God is righteous in both cases, and both are alike in their death, Job 21:22-26. The wicked are indeed reserved for destruction, but who dareth now withstand them? and in the grave they are at rest, whither all others follow them, Job 21:27-34.
No text from Poole on this verse.
Verses 1-34. - Job answers Zophar, as he had answered Bildad, in a single not very lengthy chapter. After a few caustic introductory remarks (vers. 2-4), he takes up the challenge which Zophar had thrown out, respecting the certain punishment, in this life, of the wicked (Job 20:4-29), and maintains, "in language of unparalleled boldness" (Cook), the converse of the proposition. The wicked, he says, live, grow old, attain to great power, have a numerous and flourishing offspring, prosper, grow rich, spend their time in feasting and jollity - nay, openly renounce God and decline to pray to him - yet suffer no harm, and when they die, go down to the grave without suffering, "in a moment" (vers. 5-15). To the suggestion that from time to time they are cut off suddenly in a signal way, he answers, "How often is this?" or rather, "How seldom!" (vers. 17, 18). To the further suggestion that they are punished in their children he replies, "How much better if they were punished in their own persons!" (vers. 19-21). As it is, he argues, one event happens to all (vers. 23-26). In conclusion, he observes that common opinion supports his view (vers. 29-33), and denounces as futile the attempts of his comforters to convince him, since his views and theirs respecting the facts of God's government are diametrically opposed to each other (ver. 34). Verses 1, 2. - But Job answered and said, Hear diligently my speech, and let this be your consolations. As ye have no other consolation to offer me, at least attend diligently to what I say. That will be some comfort to me, and I will accept it in lieu of the consolations which I might have looked for at your hands.
This is Job's reply to Zophar's discourse, in which he complains less of his own miseries than he had done in his former discourses (finding that his friends were not moved by his complaints to pity him in the least), and comes closer to the general question that was in dispute between him and them, Whether outward prosperity, and the continuance of it, were a mark of the true church and the true members of it, so that the ruin of a man's prosperity is sufficient to prove him a hypocrite, though no other evidence appear against him: this they asserted, but Job denied. I. His preface here is designed for the moving of their affections, that he might gain their attention, Job 21:1-6. II. His discourse is designed for the convincing of their judgments and the rectifying of their mistakes. He owns that God does sometimes hang up a wicked man as it were in chains, in terrorem—as a terror to others, by some visible remarkable judgment in this life, but denies that he always does so; nay, he maintains that commonly he does otherwise, suffering even the worst of sinners to live all their days in prosperity and to go out of the world without any visible mark of his wrath upon them. 1. He describes the great prosperity of wicked people, Job 21:7-13. 2. He shows their great impiety, in which they are hardened by their prosperity, Job 21:14-16. 3. He foretels their ruin at length, but after a long reprieve, Job 21:17-21. 4. He observes a very great variety in the ways of God's providence towards men, even towards bad men, Job 21:22-26. 5. He overthrows the ground of their severe censures of him, by showing that the destruction of the wicked is reserved for the other world, and that they often escape to the last in this world (Job 21:27-34), and in this Job was clearly in the right.