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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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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
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
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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 18 Introduction
The priests and Levites to have no inheritance, Deuteronomy 18:1, Deuteronomy 18:2. What is the priest's due, Deuteronomy 18:3-5. Of the Levites that come from any of the other cities, Deuteronomy 18:6-8. The Israelites must not copy the abominations of the former inhabitants, Deuteronomy 18:9. None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, Deuteronomy 18:10-14. The great prophet which God promised to raise up, Deuteronomy 18:15-19. Of false prophets, Deuteronomy 18:20; and how to discern them, Deuteronomy 18:21, Deuteronomy 18:22.
INTRODUCTION TO Deuteronomy 18
This chapter gives an account of the provision made for the priests and Levites, with the reason of it, Deuteronomy 18:1, of allowance of a country Levite to minister at Jerusalem, and take his portion with the rest, Deuteronomy 18:6, and of several persons of bad practices not to be suffered among the people of Israel, Deuteronomy 18:9, and of an extraordinary prophet that should be raised up among them, to whom they should hearken, or it would be the worse for them, Deuteronomy 18:15, but a false prophet was to be put to death, of whom a sign is given by which he might be known, Deuteronomy 18:20.
Of the Priests the Levites
Of the priestly tribe of Levi, who have no land, Jehovah is the inheritance, and they shall live by the offerings to Him (Deuteronomy 18:1 f.), which are detailed (Deuteronomy 18:3 f.); He chose Levi and his sons as His priests for ever (Deuteronomy 18:5). If a rural Levite earnestly desires to come to the One Altar he may there discharge the priestly office and live by it equally with his brother Levites who already minister there (Deuteronomy 18:6-8).—Sg. throughout and in D’s phraseology; but the unity of the passage has been questioned because of the doublets in Deuteronomy 18:1 f., the double designation, the priests the Levites = all the tribe of Levi, and the parallels with Deuteronomy 10:8 f.
In Deuteronomy 18:1 Steuern. takes as original only all the tribe of Levi and attaches it as subject to Deuteronomy 18:2 (except the formula, as he hath spoken, etc.), Deuteronomy 18:3 f., Deuteronomy 18:6 (except out of all Israel), and 8; the rest he regards as secondary. Berth, on the contrary separates all the tribe of Levi in Deuteronomy 18:1, with Deuteronomy 18:2; Deuteronomy 18:5 (in its LXX form), as a quotation from Deuteronomy 10:8, first placed here on the margin, and then absorbed into the text. The differences between these theories (and others) show that a reliable analysis is impossible. Steuern.’s reason for considering the standard title, the Priests the Levites, to be later than Ezekiel (cp. Kennett, Journal of Theol. Studies, 1904) is not convincing. The original author of the Code may well have used it and added all the tribe of Levi in order to put his meaning beyond doubt. At the same time there are the doublets in Deuteronomy 18:1 f., and the striking fact that while the plur. vb in Deuteronomy 18:1 suits the priests the Levites, the sing. pronouns in the Heb. of Deuteronomy 18:2, he, his, him, agree with all the tribe of Levi. It is probable, therefore, that this law is another instance of the fusion of two originally distinct laws on the subject.
Whichever analysis be preferred, the substance of this law is unmistakeable. It is not a complete law of the Priesthood, but like so many others in D, is concerned only with the people’s duties to its subject, under the new conditions introduced by the centralisation of the worship. It fixes the priest’s share of the people’s offerings (Deuteronomy 18:8 f.) and provides for the dispossessed Levites, when they come to Jerusalem (Deuteronomy 18:6-8). Its assertion of the equality of all members of the tribe of Levi in priestly rank and rights (qualified only by the condition that these are valid only at the One Altar) is, as we have seen on Deuteronomy 10:8, characteristic of D. It agrees besides with the spirit of the earlier practice in Israel1[140]—1 Kings 12:31, Ezekiel 44:10-16; and it proves that the author, or authors, of D’s Code were ignorant of this (therefore, probably later) distinction which P makes between the sons of Aaron, as alone priests, and the rest of the tribe, who have not priestly rank and whose revenues are distinct from those of the priests. In P also the revenues of the priests differ from those assigned in D; see above on Deuteronomy 10:8 f., and Driver’s Deut. 218 ff.
[140] But at one time in Israel others than sons of the tribe of Levi were admitted to the priesthood and called Levites: see Exodus 4:14, with Driver’s note, and Jdg 17:7-13.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 18:1-8.
De 18:1-8.
THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE.
1. The priests the Levites . . . shall eat the offerings--As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.
Better, "there shall not be to the priests, the Levites, yea the whole tribe of Levi, any inheritance, etc."
And his inheritance - i. e., God's inheritance, that which in making a grant to His people of the promised land with its earthly blessings He had reserved for Himself; more particularly the sacrifices and the holy gifts, such as tithes and first-fruits. These were God's portion of the substance of Israel; and as the Levites were His portion of the persons of Israel, it was fitting that the Levites should be sustained from these. On the principle here laid down, compare 1 Corinthians 9:13-14.
The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy.
The priests, the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel,.... That is, in the land of Canaan, in the division of it among the tribes:
they shall eat the offerings of the Lord made by fire, and his inheritance; the meat offerings, see Leviticus 2:2, and whatsoever of the sin offerings and peace offerings which were the Lord's; so Ben Melech says, the flesh of the offerings which belonged to the priests was called fire offerings, after part of it was consumed by fire. All these, with other things, Numbers 18:8, were given, as the Targum of Jonathan expresses it, for their inheritance, in lieu of their having none in the land of Canaan.
In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance, De 18:1-8. II. The caution against the idolatrous abominable customs of the heathen is repeated, De 18:9-14. III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet, De 18:15-18. IV. Wrath threatened against those that despise prophecy (De 18:19) or counterfeit it (De 18:20), and a rule given for the trial of it, De 18:21,22.