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
Judges 13 Introduction
The Israelites corrupt themselves, abut are delivered into the hands of the Philistines forty years, Judges 13:1. An Angel appears to the wife of Manoah, foretells the birth of her son, and gives her directions how to treat both herself and her child, who was to be a deliverer of Israel, Judges 13:2-5. She informs her husband of this transaction, Judges 13:6, Judges 13:7. Manoah prays that the Angel may reappear; he is heard, and the Angel appears to him and his wife, and repeats his former directions concerning the mother and the child, Judges 13:8-14. Manoah presents an offering to the Lord, and the Angel ascends in the flame, Judges 13:15-20. Manoah is alarmed, but is comforted by the judicious rejections of his wife, Judges 13:21-23. Samson is born, and begins to feel the influence of the Divine Spirit, Judges 13:24, Judges 13:25.
INTRODUCTION TO Judges 13
This chapter relates the birth of Samson, another of the judges of Israel, which was foretold by an angel to his mother, who told her husband of it, Judges 13:1 upon whose entreaty the angel appeared again, and related the same to them both, Judges 13:8 and who was very, respectfully treated by the man, and by the wonderful things he did was known by him to be an angel of the Lord, which greatly surprised him, Judges 13:15 and the chapter is closed with an account of the birth of Samson, and of his being early endowed with the Spirit of God, Judges 13:24.
XIII.
THE BIRTH OF SAMSON.
- Fresh apostasy of Israel. Judges 13:2-5. Appearance of an angel to the wife of Manoah, and prophecy that she is to bear a son, who is to be a Nazarite and a deliverer. Judges 13:6-7. She tells her husband. Judges 13:8-10. At the prayer of Manoah the angel again appears. Judges 13:11-14. His conversation with Manoah. Judges 13:15-18. Manoah offers a kid. Judges 13:19-20. Disappearance of the angel. Judges 13:21-23. Fears of Manoah set at rest by his wife. Judges 13:24-25. Birth and first actions of Samson.
Endeavours have been made to arrange the acts of Samson in the following four chapters in the form of a drama in five acts, each containing three incidents (Ewald); but the arrangement is arbitrary, for it counts Judges 13:25 as one of the incidents, and supposes that two are accidentally omitted after the carrying away of the gates of Gaza. Nor can it be made out, without arbitrary combination, that twelve of his acts are recorded (Bertheau). The attempts to draw out a parallel (as Roskoff has done) between the acts of Samson and the labours of Hercules is entirely valueless and unsuccessful, although, as will be seen from the notes on Judges 14:6-12; Judges 15:4-14; Judges 16:6, parts of his story may have crept into Greek legends through the agency of Phœnician traders, and though certain features in his character—e.g., its genial simplicity and amorous weakness—resemble those of the legendary Greek hero. The narrative is in great measure biographical. It illustrates Samson’s dedication to God as the source of his strength (Judges 14, 15.), and his own personal sins and follies as the source of his ruin (Judges 16). The first section contains six incidents:—(1) The slaying a lion (Judges 14:5). (2) The slaughter of the Philistines (Judges 14:19). (3) The burning of the Philistines’ corn-fields (Judges 15:4-5). (4) Slaughter of the Philistines (Judges 15:8). (5) The breaking of the cords (Judges 15:14). (6) Slaughter of a thousand Philistines (Judges 15:14-17). The chief incidents in the second section are:—(1) The gates of Gaza (Judges 16:3). (2) The breaking of the Philistines’ bonds (Judges 16:6-14). (3) The pulling down the temple of Dagon (Judges 16:22). Samson shows greater personal prowess than any of the judges, but a less noble personal character.
Ch. Jdg 13:1 to Jdg 16:31. The story of Samson
Samson’s birth, 13; his marriage at Timnah and exploits against the Philistines, 14–15; his adventures at Gaza, followed by his intercourse with Delilah—the cause of his ruin and death, 16. Unlike the preceding chapters, the present narrative is not constructed from various sources, though ch. 14 has undergone revision (Jdg 13:3-6; Jdg 13:8; Jdg 13:10-11), and in a less degree ch. 13 (Jdg 13:19; Jdg 13:23); it is reasonable to suppose that the account of Samson’s birth, like that of Samuel’s birth and consecration, came into existence later than the other stories, after the hero had become famous. To the Deuteronomic editor are due the brief additions (Jdg 13:1, Jdg 15:20, Jdg 16:31 b) which give to Samson the character of a Judge, as being a foremost champion against the enemies of God. Those who trace in Judges the continuation of the Pentateuchal documents assign these chapters to J; at any rate they belong to the oldest stratum of the book, and come from the heart of old Israelite life. Samson is just the hero whom the country people would love; his feats of strength, his success with women, his doughty deeds, his tricks, his grim humour, his tragic end, lived on the lips of story-tellers before they were written down; it is folk-lore undisguised, innocent of all effort to be reflective or edifying. Samson is no leader of men, like Deborah, Gideon, Jephthah; he does nothing to rally his tribesmen against a common enemy; he acts simply on his own account. The story has its religious features, quite in keeping with its popular character; the hero wears his hair long in token of a vow of consecration (Jdg 13:5; Jdg 13:7, Jdg 16:17); when he desires to put forth his strength the spirit of Jehovah comes mightily upon him (Jdg 13:25, Jdg 14:6; Jdg 14:19); twice in desperate straits he cries to Jehovah (Jdg 15:18, Jdg 16:28). The religious element comes out most clearly in ch. 13, which, as noted above, may be later in origin than chs. 14–16.
It was the period of the Philistine domination (Jdg 14:4, Jdg 15:11 f.). The southern Israelites appear to have become more or less reconciled to their loss of independence; they took advantage of the rights of connubium and commercium (Jdg 14:1; Jdg 14:3; Jdg 14:10 f., Jdg 16:1); and though the story implies that the Philistines were regarded as natural enemies (Jdg 14:4), nothing like a general rising was in contemplation; in fact the Judaeans behaved as if they cared more for the favour of their overlords than for the rescue of their fellow-countryman (Jdg 15:11-13). On the Philistine side we hear of no hostile movement; Samson’s exploits were private acts of aggression; and when the Philistines were finally roused, it was to retaliate not upon the Israelites but upon their archenemy (Jdg 15:9-10). Thus the story of Samson, and probably that of Shamgar too (see on Jdg 3:31), belongs to the period which immediately precedes the actively hostile advance of the Philistines recorded in 1 Samuel. Samson has been compared to one of the Greek heroes, whose deeds of prowess formed the prelude to a war of independence.
The name of the hero (Shimshon = ‘solar,’ from shemesh = ‘sun’) and some of his feats and characteristics have led many to think that the stories grew out of a solar myth, and that Samson was originally a Canaanite sun-god. The theory can be made to look plausible1[47]. Even early commentators thought of a comparison with Herakles, and attempts have been made to discover twelve ‘labours.’ It is only an artificial ingenuity, however, which can apply in detail the theory of a solar myth. The stories are more naturally explained as popular tales or folk-lore, coloured here and there, it may be granted, by solar mythology, e.g. Jdg 15:4-5, Jdg 16:13. A connexion between the story of Samson and the Babylonian Gilgămesh Epic is maintained by several modern scholars (e.g. Jastrow, Rel. of Babyl. and Assyr. (1898), 515 f.; Schrader, KAT. 582; A. Jeremias, Das A. T. im Lichte d. Alt. Or.2 1906, 482); but when closely examined the alleged resemblances are questionable. The scene of a hero mastering a lion represented on some ancient Bab. seal-cylinders (see A. Jeremias, l.c. 266 f., Ball, Light from the East, 44 f.) does not necessarily refer to the exploits of Gilgămesh, and only remotely illustrates those of Samson.
[47] E.g. recently by Ed. Meyer, Die Israeliten, p. 527 f., and, with some modifications, by Stahn, Die Simson-Sage, 1908.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jud 13:1.
Jud 13:1.
ISRAEL SERVES THE PHILISTINES FORTY YEARS.
1. the Lord delivered them into the hand of the Philistines forty years--The Israelites were represented
(Jud 10:6, 7)
as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy, the Lord raised up enemies that harassed them in various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. The period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson.
The Philistines have been mentioned as oppressors of Israel in Judges 3:31; Judges 10:7, Judges 10:11; and the Israelite worship of the gods of the Philistines is spoken of in Judges 10:6. But this is the first time that we have any detailed history in connection with the Philistines. They continned to be the prominent enemies of Israel until the time of David.
Forty years - The Philistine dominion began before the birth of Samson Judges 13:5, and was in force during Samson's twenty years' judgeship Judges 14:4; Judges 15:20. The 40 years are, therefore, about coincident with Samson's life.
Delivered them into the hand of the Philistines - It does not appear that after Shamgar, to the present time, the Philistines were in a condition to oppress Israel, or God had not permitted them to do it; but now they have a commission, the Israelites having departed from the Lord. Nor is it evident that the Philistines had entirely subjected the Israelites, as there still appears to have been a sort of commerce between the two people. They had often vexed and made inroads upon them, but they had them not in entire subjection; see Judges 15:11.
At this chapter begins the story of Samson, the last of the judges of Israel whose story is recorded in this book, and next before Eli. The passages related concerning him are, from first to last, very surprising and uncommon. The figure he makes in this history is really great, and yet vastly different from that of his predecessors. We never find him at the head either of a court or of an army, never upon the throne of judgment nor in the field of battle, yet, in his own proper person, a great patriot of his country, and a terrible scourge and check to its enemies and oppressors; he was an eminent believer (Heb 11:32) and a glorious type of him who with his own arm wrought salvation. The history of the rest of the judges commences from their advancement to that station, but Samson's begins with his birth, nay, with his conception, no less than an angel from heaven ushers him into the world, as a pattern of what should be afterwards done to John Baptist and to Christ. This is related in this chapter. I. The occasion of raising up this deliverer was the oppression of Israel by the Philistines, Jdg 13:1. II. His birth is foretold by an angel to his mother, Jdg 13:2-5. III. She relates the prediction to his father, Jdg 13:6,7. IV. They both together have it again from the angel (Jdg 13:8-14), whom they treat with respect (Jdg 13:15-18), and who, to their great amazement, discovers his dignity at parting, Jdg 13:19-23. V. Samson is born, Jdg 13:24,25.