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
전권 강해·설교·예화 풍부 (항목 대량)
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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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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
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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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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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
Deuteronomy 15 Introduction
The Sabbatical year of release, Deuteronomy 15:1. The manner in which this release shall take place, Deuteronomy 15:2-5. Of lending to the poor, and the disposition in which it should be done, Deuteronomy 15:6-11. Of the Hebrew servant who has served six years, and who shall be dismissed well furnished, Deuteronomy 15:12-15. The ceremony of boring the ear, when the servant wishes to continue with his master, Deuteronomy 15:16-18. Of the firstlings of the flock and herd, Deuteronomy 15:19, Deuteronomy 15:20. Nothing shall be offered that has any blemish, Deuteronomy 15:21. The sacrifice to be eaten both by the clean and unclean, except the blood, which is never to be eaten, but poured out upon the ground, Deuteronomy 15:22, Deuteronomy 15:23.
INTRODUCTION TO Deuteronomy 15
This chapter treats of a release of debts every seventh year, to which a blessing is promised if attended to, Deuteronomy 15:1, which seventh year of release should not hinder lending to a poor man in distress, even though it was nigh at hand, Deuteronomy 15:7 and of letting servants go free, whether manservant or maidservant, at the end of six years' servitude, Deuteronomy 15:12 but if unwilling to go, and desirous of staying, must have his ear bored through with an awl, and serve to the year of jubilee, Deuteronomy 15:16 and of sanctifying and eating the firstlings of the herd and flock where the Lord directs, Deuteronomy 15:19.
The Year of Remission: (1) of Debts
Every seventh year Israel shall make Remission or Release (1). Creditors shall cancel their loans to fellow-Israelites—it is the Lord’s Remission—but not those to foreigners (2 f.). But there shall be no need for this law if Israel keep God’s commandments, for then (under His blessing) there shall be no poor; and Israel shall lend to and not borrow from other peoples (4–6). Israel must not allow the approach of the year of Remission to operate as a motive for refusing loans to the poor, who shall never cease out of the land (7–11).—In the Sg. address throughout. The law proper (Deuteronomy 15:3, see note) apparently cites an earlier law; Deuteronomy 15:4-6 are by some (e.g. Steuern., Berth.) regarded as being, or containing, editorial additions, partly because Deuteronomy 15:4, there shall be no poor, contradicts Deuteronomy 15:11, the poor shall never cease out of the land. But (apart altogether from the Oriental love of paradox) the two statements might naturally be made by the same writer, loyal on the one side to D’s governing ideal that Israel’s obedience will ensure their prosperity, and on the other to D’s intense philanthropy as applied to the actual needs of the present. Both in the analysis of the text of Deut. and (as we shall immediately see) in its interpretation we must keep in mind that the legislation is governed at once by religious ideals more or less impracticable and by an equally religious passion to provide in a practical way for the immediate interests of the people, especially the poor and friendless. There is therefore no cause to doubt the unity of the passage; except that the parenthesis in Deuteronomy 15:4 b may be a later expansion, as it is superfluous before Deuteronomy 15:6.
The other codes contain no exact counterpart to this law of D. But E, Exodus 23:10 f., commands that every seventh year the ground shall lie fallow—thou shalt remit or release it—and so too the vineyards and oliveyards—that the poor of thy people may eat; and H, Leviticus 25:1-7, enjoins that in the seventh year the land shall not be sown nor the fruit-trees pruned, it shall be a year of Sabbath or solemn rest. The law, of which these are successive editions, was apparently based on the original rights of the whole community to the land (cp. for other nations Sir Henry Maine’s Village Communities East and West, 77 ff., 107 ff.; Fenton, Early Heb. Life, 24 ff., 29 ff., 64 ff.). The connections between this law and D’s remission of debt are obscure. Is D’s law meant as an addition to E’s, or as a substitute for it in different economic conditions? The latter alternative is unlikely; though D (Deuteronomy 15:3) alone speaks of loans to foreigners, which implies commerce, his directions as to loans to Israelites are not practicable in a commercial community and imply as purely an agricultural one as E’s law does; but D has no law for the land lying fallow. Dillmann holding that a complete cancelling of debts every seventh year was impracticable, argues that D takes E’s law for granted and has framed his own to meet the consequences of E’s. If the land lay fallow for the seventh year the poor cultivators could not repay loans made to them by their richer neighbours, and therefore the repayment was suspended for that year only (cp. Driver, Deut. 177 f.). This is plausible; but there is much to contradict it. To begin with, it is very doubtful whether E’s seventh year in which the ground was to lie fallow was to be the same year for the whole land1[136]; whereas D’s seventh year of remission was (as we see from Deuteronomy 15:4-6) the same everywhere and for everybody. Again, the verb from which the Heb. noun for Remission comes means not suspension but total remission (Jeremiah 17:4). Again, if the law had intended merely a suspension of the loan there would hardly have been need for the warning in Deuteronomy 15:9, not to use the approach of the seventh year as a pretext for refusing a loan. This view is confirmed by the fact that the loans to which D’s law refers were not business, but charitable loans, made for the relief of the poor, Deuteronomy 15:6, and without any charge for interest, Deuteronomy 23:19 (20). It was no more impracticable to command their total remission in the seventh year, when after several harvests the debtor’s inability to pay had been fully proved, than to command the initial granting of the loan itself. D’s law was not for the regulation of commerce, but for the inculcation of liberality to poor neighbours. This line of argument also precludes the view held by some that D’s law does not refer to the repayment of the principal of the loan, but commands only the suspension for one year of the interest. As we have seen this class of loans bore no interest. And indeed Deuteronomy 15:2 f. are explicit that it is the whole loan which is to be remitted: whatsoever of thine is with thy brother. Nehemiah (ch. 5) found among the returned exiles the practice of exacting both principal and interest from poor debtors, and he abolished these exactions. The later Jewish law clearly understood the remission to be that of the capital sum, and because this was impracticable in the case of commercial loans, provided legal means of evading it in the seventh year. (Mishna, ‘Shebi‘îth, Deuteronomy 10:3-7; Schürer, Hist. of the Jewish People, E. T. ii. i. 362 f.)
[136] In H it may be the same year for the whole land (Driver), but even this is not certain.
The above view, that the law intends a total remission of the loan, is held by Philo (De Septenario, § 8), the Mishna (‘shebi‘îth, Deuteronomy 10:1), Jewish lawyers, Matt. Henry, Gesenius, Wellh., Nowack, Benzinger, Steuern., Berth., H. W. Robinson; that a mere suspension of payment is intended is held by Knobel, Keil, Dillm., Riehm, Oehler, and von Orelli. Driver thinks it ‘has all a priori considerations in its favour, but we are not perhaps sufficiently acquainted with the circumstances … to be able to feel perfectly confident that it is correct.’ Again: ‘while as a law regulating commercial loans generally it can have been a practicable one only upon the modern interpretation [i.e. mere suspension of repayment], it is possible that in its original intention its application was so limited by circumstances that the ancient interpretation [i.e. total remission] may be the correct one.’ W. R. Smith, E.B., art. ‘Sabbatical Year,’ gives the alternatives, either no interest is to be exacted, or no proceedings are to be taken against the debtor, in the 7th year.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 15:1-11.
De 15:1-11.
THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR.
1. At the end of every seven years--during the last of the seven, that is, the sabbatical year
(Ex 21:2; 23:11; Le 25:4; Jer 34:14).
The year of release is no doubt identical with the sabbatical year of the earlier legislation (Exodus 23:10 ff, and Leviticus 25:2 ff), the command of the older legislation being here amplified. The release was probably for the year, not total and final, and had reference only to loans lent because of poverty (compare Deuteronomy 15:4, Deuteronomy 15:7). Yet even so the law was found to be too stringent for the avarice of the people, because it was one of those which the rabbis "made of none effect by their traditions."
At the end of every seven years thou shalt make a release - For an explanation of many things in this chapter, see the notes on Exodus 21 (note), Exodus 23 (note), and Leviticus 25 (note).
At the end of every seven years thou shalt make a release. Not of servants, for they were not to be dismissed from their service until they had served six years, as is directed to in a following law; for if they were to be set free whenever a sabbatical year came, they might be discharged when they had not served more than a year, or than half a year, or than a month or two. Indeed when the year of jubilee intervened, they were released be it at what time it would; but not in a sabbatical year, which was a year of release of debts, as the following verses show, as well as there was, then a rest of the land from tillage, Leviticus 25:2. Now this was done at the end or extremity of every seventh year; not at the latter end or extremity of it, for if the debt of a poor man might be exacted of him in the year, and until the end of it, it would not in this respect have been a sabbatical year, or a year of rest and quiet; but this was done at the first extremity of it, at the beginning of it, as Aben Ezra and Ben Melech observe; though Maimonides (b) asserts it to be after the seven years were ended; for he says,"the seventh year releaseth not monies but at the end of it,''according to Deuteronomy 15:1 that as in Deuteronomy 31:10 after seven years is meant, so the release of monies is after seven years.
(b) Hilchot Shemittah & Yobel, c. 9. sect. 4.
In this chapter Moses gives orders, I. Concerning the release of debts, every seventh year (De 15:1-6), with a caution that this should be no hindrance to charitable lending, De 15:7-11. II. Concerning the release of servants after seven years' service, De 15:12-18. III. Concerning the sanctification of the firstlings of cattle to God, De 15:19-23, etc.