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
Job 15 Introduction
Eliphaz charges Job with impiety in attempting to justify himself, Job 15:1-13; asserts the utter corruption and abominable state of man, Job 15:14-16; and, from his own knowledge and the observations of the ancients, shows the desolation to which the wicked are exposed, and insinuates that Job has such calamities to dread, vv. 17-35.
INTRODUCTION TO Job 15
Job's three friends having in their turns attacked him, and he having given answer respectively to them, Eliphaz, who began the attack, first enters the debate with him again, and proceeds upon the same plan as before, and endeavours to defend his former sentiments, falling upon Job with greater vehemence and severity; he charges him with vanity, imprudence, and unprofitableness in his talk, and acting a part unbecoming his character as a wise man; yea, with impiety and a neglect of religion, or at least as a discourager of it by his words and doctrines, of which his mouth and lips were witnesses against him, Job 15:1; he charges him with arrogance and a high conceit of himself, as if he was the first man that was made, nay, as if he was the eternal wisdom of God, and had been in his council; and, to check his vanity, retorts his own words upon him, or however the sense of them, Job 15:7; and also with slighting the consolations of God; upon which he warmly expostulates with him, Job 15:11; and in order to convince him of his self-righteousness, which he thought he was full of, he argues from the angels, the heavens, and the general case of man, Job 15:14; and then he declares from his own knowledge, and from the relation of wise and ancient men in former times, who made it their observation, that wicked men are afflicted all their days, attended with terror and despair, and liable to various calamities, Job 15:17; the reasons of which are their insolence to God, and hostilities committed against him, which they are encouraged in by their prosperous circumstances, Job 15:25; notwithstanding all, their estates, riches, and wealth, will come to nothing, Job 15:28; and the chapter is closed with an exhortation to such, not to feed themselves up with vain hopes, or trust in uncertain riches, since their destruction would be sure, sudden, and terrible, Job 15:31.
XV.
Eliphaz returns to the argument with the repetition of what he and his friends have said before. He reproaches Job, professes a high idea of the majesty and righteousness of God, and reiterates the assertion that the wicked man, by the sure retribution of the Divine Providence, receives the reward of his iniquity in this world. In Job 15:16 he uses strong general language, which is probably meant to reflect on Job, and the inference is suggested that Job himself, because so sorely chastened, must be wicked.
Ch. 15–21. The Second Circle of Speeches
The laudable attempts made by Job’s friends to bring him to acknowledge his sins and humble himself before God have signally failed. The sublime truths they have sought to impress on him regarding God have been without effect. He has found means to turn the point of every one of their weapons. And his passionate declarations of his innocence, and challenge of the Divine omniscience itself, with which the three friends had thought to silence him, convince them that they have to do with a man on whom just and reverent thoughts of God make no impression. The argument from the attributes of God has, indeed, been exhausted; and even if it had not, Job’s violent assault upon his friends for their use of it, and his charge that they were insincere and moved only by partizanship for God (Job 13:4 seq.), might have deterred them from arguing further in this direction. Hence the argument takes now a somewhat different form.
Job’s protestations of his innocence did not convince his friends, nor yet his challenge of God and attempt to force an answer from Him (Job 13:23 seq.). The manner of the latter shocked them by its irreverence, and the former appeared to them nothing but a crafty attempt on Job’s part to conceal his guilt. And of this guilt they were now more firmly convinced than ever (Job 15:4-6). Job’s demeanour under his sufferings only confirmed the conclusions which his sufferings themselves compelled them to draw. Perhaps his abortive appeal to heaven persuaded them that God was casting him finally off. At all events his behaviour explained to them with sufficient distinctness his afflictions, as well as made them dread a terrible issue to them, seeing Job under them could so tempt God and defy His righteousness (Job 15:6). However unwillingly, they are forced to conclude that they see in Job a type both of the calamities that befall the wicked and of their rebellious impatience under them. In this way the thoughts of the friends are drawn away from heaven to earth. God is no more their theme, but man, especially the wicked man as history and experience shew him to be dealt with in the providence of God. The effect of this change is naturally to draw the arguments of the friends closer around Job, and bring the debate to a crisis. For though the object of the three friends in drawing their dark pictures of the heaven-daring sinner and his fate is to awaken Job’s conscience and alarm him, that he may turn from his evil, their arguments are now of a kind that can be brought to the test of experience, and Job so soon as he can be induced to grapple with them has little difficulty in disposing of them.
When Job fully realizes this new turn that things are taking he is overwhelmed by it. He had anticipated that his sincere protestations of his innocence would carry conviction to the mind of his friends. But when he sees them regarding these protestations as nothing but a crafty cover of his guilt he realizes for the first time his true position. His isolation and misery come home to him in their full and bitter meaning. Men and God alike are against him and hold him guilty. For a long time Job is too much occupied with his new position to be able to turn his mind to the arguments of his friends. He is absorbed in the thought of his isolation, and dwells with affecting pathos on the thought how men hate him and flee from him. Only in his very last speech, after he has fought his way through to more composure of mind, does he seem to awaken to what the argument is which his friends are using against him, and then he deals it some crushing blows which effectually demolish it (ch. 21).
Ch. 15. The Second Speech of Eliphaz
As before Eliphaz takes the lead in the debate, and his speech strikes the key in which all the friends conduct it. His discourse attaches itself to Job’s last speech (ch. 12–14), two things in which Eliphaz lays hold of, first, Job’s contemptuous deriding of the opinions of his friends and his claim to a higher wisdom (ch. Job 12:3; Job 12:7 seq., Job 13:2); and second, his irreverence and the impiety of his sentiments (ch. Job 13:23 seq., Job 12:6). By the first the amour propre of Eliphaz is deeply hurt; and this very aged (ch. Job 15:10) and dignified counsellor, a man of pure and noble blood (ch. Job 15:19), betrays by a number of allusions to himself and his former speech (ch. Job 15:10 seq.) his sense of having been unworthily treated. Besides his irreverence in challenging God’s omniscience and seeking to thrust himself into God’s very presence, Job had spoken words destructive of all godliness, saying, that the tents of robbers were in peace, and that they that provoked God were secure (ch. Job 12:6). In opposition to such sentiments Eliphaz will shew him the truth in regard to the feelings and the fate of the wicked man. The speech thus falls into two parts:—
First, Job 15:2-16, Eliphaz’s rebuke of Job’s contemptuous treatment of his friends and assumption of superior wisdom, and his irreverence.
Second, Job 15:17-35, the doctrine of Eliphaz regarding the wicked man’s conscience and fate.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Sans titre
SECOND SERIES.
Job 15:1-35.
SECOND SPEECH OF ELIPHAZ.
Then answered Eliphaz the Temanite,.... Or, who was of Teman, as the Targum, the first of Job's friends and comforters, the oldest of them, who first began the dispute with him; which was carried on by his two other companions, who had spoken in their turns; and now in course it fell to him to answer a second time, as he here does,
and said,
as follows.
Eliphaz’s reproof: Job’s knowledge and talk vain; he feareth not God, nor prayeth to him; but his own mouth uttered his iniquity, and should condemn him, Job 15:1-6. Job not the wisest of men, Job 15:7,8; nor wiser than they, who were elder than he, Job 15:9,10. He despised the consolations of God, and turned away his spirit against him, Job 15:11-13. The angels not clean in God’s sight, much less man, Job 15:14-16. A description of the ancients; their wisdom, and reports concerning destruction, and terrors on the wicked, and the causes of it, Job 15:17-35.
No text from Poole on this verse.
Perhaps Job was so clear, and so well satisfied, in the goodness of his own cause, that he thought, if he had not convinced, yet he had at least silenced all his three friends; but, it seems he had not: in this chapter they begin a second attack upon him, each of them charging him afresh with as much vehemence as before. It is natural to us to be fond of our own sentiments, and therefore to be firm to them, and with difficulty to be brought to recede from them. Eliphaz here keeps close to the principles upon which he had condemned Job, and, I. He reproves him for justifying himself, and fathers on him many evil things which are unfairly inferred thence, Job 15:2-13. II. He persuades him to humble himself before God and to take shame to himself, Job 15:14-16. III. He reads him a long lecture concerning the woeful estate of wicked people, who harden their hearts against God and the judgments which are prepared for them, Job 15:17-25. A good use may be made both of his reproofs (for they are plain) and of his doctrine (for it is sound), though both the one and the other are misapplied to Job.