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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This chapter marks the commencement of the series of events which immediately preceded the Exodus. Hitherto, the narrative has been studiously brief, stating only what was necessary to be known as preparatory to those events; but from this point Moses dwells minutely on the details, and enables us to realize the circumstances of the catastrophe which in its immediate and remote consequences stands alone in the world's history.
Adam Clarke's Commentary and Critical Notes on the Bible
Exodus 3 Introduction
Moses keeping the flock of Jethro at Mount Horeb, the angel of the Lord appears to him in a burning bush, Exodus 3:1, Exodus 3:2. Astonished at the sight, he turns aside to examine it, Exodus 3:3, when God speaks to him out of the fire, and declares himself to be the God of Abraham, Isaac, and Jacob, Exodus 3:4-6; announces his purpose of delivering the Israelites from their oppression, and of bringing them into the promised land, Exodus 3:7-9; commissions him to go to Pharaoh, and to be leader of the children of Israel from Egypt, Exodus 3:10. Moses excuses himself, Exodus 3:11; and God, to encourage him, promises him his protection, Exodus 3:12. Moses doubts whether the Israelites will credit him, Exodus 3:13, and God reveals to him his Name, and informs him what he is to say to the people, Exodus 3:14-17, and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' journey into the wilderness, to sacrifice unto the Lord, Exodus 3:18; foretells the obstinacy of the Egyptian king, and the miracles which he himself should work in the sight of the Egyptians, Exodus 3:19, Exodus 3:20; and promises that, on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for their journey, Exodus 3:21, Exodus 3:22.
INTRODUCTION TO Exodus 3
In this chapter we are informed how that the Lord appeared to Moses in a bush on fire, but not consumed, Exodus 3:1, declared unto him that he had seen and observed the afflictions of the children of Israel, and was determined to deliver them, Exodus 3:7, that he gave him a call to be the deliverer of them, answered his objections to it, and instructed him what he should say, both to the elders of Israel and to Pharaoh, Exodus 3:10, and assured him, that though at first Pharaoh would refuse to let them go, yet after many miracles wrought, he would be willing to dismiss them, when they should depart with great substance, Exodus 3:19.
Chapters Exodus 3:1 to Exodus 6:1First account (JE) of the call and commission of Moses
Moses, in a vision at Horeb, is commissioned by Jehovah to deliver His people from their oppression in Egypt (Exodus 3:1-10). Four difficulties anticipated by him are in succession removed: Jehovah promises him His support (Exodus 3:11-12); He declares to him His name, and assures him that, when the Israelites hear that the God of their fathers has sent him, they will listen to what he tells them (Exodus 3:13-22); to meet the contingency of their refusing to do this, he is empowered to work three signs, for the purpose of satisfying them of his commission (Exodus 4:1-9); and when he objects that he has no fluency of speech, to convince or persuade doubters, his brother Aaron is appointed to speak on his behalf (Exodus 4:10-17). Moses thereupon obtains permission from Jethro to visit his brethren in Egypt; he meets Aaron in the wilderness; the two brothers return to Egypt together, and the people listen to them gladly (Exodus 4:18-31). Moses and Aaron next ask permission of the Pharaoh for the Israelites to keep a three days festival in the wilderness, but this is peremptorily refused by him (Exodus 5:1-18): Jehovah, however, promises that He will nevertheless Himself effect His people’s deliverance (Exodus 5:19 to Exodus 6:1).
The narrative, when examined closely, shews marks of composition. In ch. 3 the main narrative is E (notice the frequency of God in vv. 4, 6b, 11, 12, 13a, 14a, 15a), with shorter passages from the parallel narrative of J; in Exodus 4:1 to Exodus 6:1, on the contrary, the main narrative is J, with short passages from E (see the notes on Exodus 4:17-18; Exodus 4:20 b–21, 27 f.).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ex 3:1-22.
Ex 3:1-22.
DIVINE APPEARANCE AND COMMISSION TO MOSES.
1. Now Moses kept the flock--This employment he had entered on in furtherance of his matrimonial views (see on
Ex 2:21),
but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban
(Ge 30:28).
he led the flock to the backside of the desert--that is, on the west of the desert [GESENIUS], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [ROBINSON], which led into the interior of the wilderness.
Mountain of God--so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God"
(Ps 36:6);
"goodly cedars," Hebrew, "cedars of God"
(Ps 80:10);
or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb--rather, "Horeb-ward."
Horeb--that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on
Ex 19:2).
It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.
Jethro his father-in-law - Or "brother-in-law." The word in the Hebrew is a word signifying relative by marriage. When Moses arrived in Midian, Reuel was an elderly man Exodus 2:16; 40 years later (Exodus 2:23 note), Reuel's son, Jethro, had probably succeeded him.
The backside - i. e. "to the west of the district." Among the Hebrews the East is before a man, the west behind him, the south and north on the right and left hand.
Desert - Or wilderness, not a barren waste, but a district supplying pasturage. The district near Sherm, on the west of the gulf of Akabah, where Jethro may have resided, is described as barren and parched; on the west and east are rocky tracts, but to the northwest lies the district of Sinai, where the pasturage is good and water abundant. The Bedouins drive their flocks there from the lowlands at the approach of summer. From this it may be inferred that the events here recorded took place at that season.
To Horeb - More exactly, toward Horeb. Moses came to the mountain of God, i. e. Sinai, on his way toward Horeb, a name given to the northern part of the Sinaitic range. Moses calls Sinai "mountain of God" by anticipation, with reference to the manifestation of God. There is no authority for assuming that the spot was previously held sacred (see Exodus 5:5); but it has been lately shown that the whole Peninsula was regarded by the Egyptians as specially consecrated to the gods from a very early time.
Jethro his father-in-law - Concerning Jethro, see Clarke's note on Exodus 2:18. Learned men are not agreed on the signification of the word חתן chothen, which we translate father-in-law, and which in Genesis 19:14, we translate son-in-law. It seems to be a general term for a relative by marriage, and the connection only in which it stands can determine its precise meaning. It is very possible that Reuel was now dead, it being forty years since Moses came to Midian; that Jethro was his son, and had succeeded him in his office of prince and priest of Midian; that Zipporah was the sister of Jethro; and that consequently the word חתן chothen should be translated brother-in-law in this place: as we learn from Genesis 34:9, Deuteronomy 7:3, Joshua 23:12, and other places, that it simply signifies to contract affinity by marriage. If this conjecture be right, we may well suppose that, Reuel being dead, Moses was continued by his brother-in-law Jethro in the same employment he had under his father.
Mountain of God - Sometimes named Horeb, at other times Sinai. The mountain itself had two peaks; one was called Horeb, the other Sinai. Horeb was probably the primitive name of the mountain, which was afterwards called the mountain of God, because God appeared upon it to Moses; and Mount Sinai, סיני, from סנה seneh, a bush, because it was in a bush or bramble, in a flame of fire, that this appearance was made.
As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great prophet might be the more remarkable, so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and in this chapter we have God's first appearance to him in the bush and the conference between God and Moses in that vision. Here is, I. The discovery God was pleased to make of his glory to Moses at the bush, to which Moses was forbidden to approach too near, Ex 3:1-5. II. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes, Ex 3:6. III. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt. 1. He assures Moses it should now be done, Ex 3:7-9. 2. He gives him a commission to act in it as his ambassador both to Pharaoh, (Ex 3:10) and to Israel, Ex 3:16. 3. He answers the objection Moses made of his own unworthiness, Ex 3:11,12. 4. He gives him full instructions what to say both to Pharaoh and to Israel, Ex 3:13-18. 5. He tells him beforehand what the issue would be, Ex 3:19-22, etc.