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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- en
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
Joshua 20 Introduction
Joshua is commanded to appoint cities of refuge, Joshua 20:1, Joshua 20:2. The purpose of their institution, Joshua 20:3-6. Three cities are appointed in the promised land, Joshua 20:7; and three on the east side of Jordan, Joshua 20:8, Joshua 20:9.
INTRODUCTION TO Joshua 20
The contents of this chapter are the renewal of the order to appoint cities of refuge for such that commit manslaughter ignorantly, to flee unto, and have shelter in from the avenger of blood, Joshua 20:1; and the execution of this order, Joshua 20:7.
XX.
THE INHERITANCE OF LEVI.
(a) Six cities of refuge (Joshua 20).
(b) Forty-two other cities (Joshua 21).
(a) THE CITIES OF REFUGE.
(2) Appoint out for you cities of refuge.—The law in Numbers 35 appointed that the Levites should have (Joshua 20:6) six cities of refuge, and forty-two others. This connection is not always observed, but it has an important bearing on the institution here described. The law of the cities of refuge is given in full in Numbers 35 and Deuteronomy 19 (See Notes on those passages.)
(6) Until the death of the high priest.—The fact is familiar, and the meaning appears to be this: Man being the image of God, all offences against the person of man are offences against his Maker, and the shedding of man’s blood is the greatest of such offences. “The blood defileth the land, and the land cannot be cleansed of the blood that is shed therein but by the blood of him who shed it” (Numbers 35:33). If, however, the man-slayer did not intend to shed the blood of his neighbour, he is not worthy of death, and the Divine mercy provides a shelter wherein he may still live without offence to the Divine Majesty. Such a shelter is the city of refuge, a city of priests or Levites, whose office was to bear the iniquity of the children of Israel, to shield their brethren from the danger they incurred by the dwelling of Jehovah in the midst of them, “dwelling among them in the midst of their uncleanness.” Hence the man-slayer must always remain, as it were, under the shadow of the sin-bearing priest or Levite, that he might live, and not die for the innocent blood which he had unintentionally shed. But how could the death of the high priest set him free? Because the high priest was the representative of the whole nation. What the Levites were to all Israel, what the priests were to the Levites, that the high priest was to the priests, and through them to the nation: the individual sin-bearer for all. Into his hands came year by year “all the iniquities of the children of Israel, and all their transgressions in all their sins,” and he presented a sin-offering for all.
While the high priest still lived he would still be legally tainted with this load of sin, for the law provides no forgiveness for a priest. But “he that is dead is justified from sin,” and at his death the load which was laid on the high priest might be held to have passed from him, for he had paid the last debt a man can pay on earth. But the high priest being justified, the sinners whom he represents are justified also, and therefore the man-slayers go free. The sentence we have often heard in the explanation of this fact, “Our High Priest can never die,” is beside the mark, for if He could never die, we must always remain marked criminals, in a species of restraint. Rather let us say, He has died, having borne our sins in His own body on the tree, that we may be free to serve Him, not in guilt and dread and bondage, but in liberty and life.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jos 20:1-6.
Jos 20:1-6.
THE LORD COMMANDS THE CITIES OF REFUGE.
1-3. The Lord spake unto Joshua . . . Appoint out for you cities of refuge--(See
Nu 35:9-28; De 19:1-13).
The command here recorded was given on their going to occupy their allotted settlements. The sanctuaries were not temples or altars, as in other countries, but inhabited cities; and the design was not to screen criminals, but only to afford the homicide protection from the vengeance of the deceased's relatives until it should have been ascertained whether the death had resulted from accident and momentary passion, or from premeditated malice. The institution of the cities of refuge, together with the rules prescribed for the guidance of those who sought an asylum within their walls, was an important provision, tending to secure the ends of justice as well as of mercy.
The Lord also spake unto Joshua,.... Out of the tabernacle, at the door of which he with the high priest and princes were; the Lord had spoken to him before concerning dividing the land among the tribes, Joshua 13:1; and this being done he speaks to him again:
saying:
as follows.
God commands six cities of refuge for those who unawares should slay a man, Joshua 20:1-4. The right use of them, Joshua 20:5,6. The Israelites appoint hereunto three cities on this, and three on the other side of Jordan, Joshua 20:7-9.
No text from Poole on this verse.
Verse 1. - Cities of refuge. The original is more definite, the cities of refuge. So LXX. Whereof I spake to you. In Exodus 21:13; Numbers 35:9; Deuteronomy 19:2. Here, again, Joshua is represented as aware of the existence of the Pentateuch. It must, therefore, have existed in something like its present shape when the Book of Joshua was written. The words are partly quoted from Numbers and partly from Deuteronomy; another proof that these books were regarded as constituting one law, from the "hand of Moses," when Joshua was written.
This short chapter is concerning the cities of refuge, which we often read of in the writings of Moses, but this is the last time that we find mention of them, for now that matter was thoroughly settled. Here is, I. The law God gave concerning them, Jos 20:1-6. II. The people's designation of the particular cities for that use, Jos 20:7-9. And this remedial law was a figure of good things to come.