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 5 Introduction
God's covenant with the people in Horeb, Deuteronomy 5:1-4. Moses the mediator of it, Deuteronomy 5:5. A repetition of the ten commandments, vv. 6-21; which God wrote on two tables of stone, Deuteronomy 5:22. The people are filled with dread at the terrible majesty of God, Deuteronomy 5:23-26; and beseech Moses to be their mediator, Deuteronomy 5:27. The Lord admits of their request, Deuteronomy 5:28; and deplores their ungodliness, Deuteronomy 5:29. They are exhorted to obedience, that they may be preserved in the possession of the promised land, Deuteronomy 5:30-33.
INTRODUCTION TO Deuteronomy 5
In this chapter Moses, after a short preface, Deuteronomy 5:1, repeats the law of the decalogue, or ten commands, with some little variation, Deuteronomy 5:6, and then reminds the Israelites of the terrible manner in which it was delivered to them, Deuteronomy 5:22 which put them upon making a request that Moses might be a mediator between God and them, and hear what the Lord had to say, and report it to them; to which they promised obedience, Deuteronomy 5:24 and which being agreeable to the Lord was granted, Deuteronomy 5:28, and this laid them under a greater obligation to observe the commands of God, and keep them, Deuteronomy 5:32.
V.
This chapter contains a recapitulation of the Decalogue itself and of the circumstances of its delivery. The repetition of the Ten Commandments is the true beginning of the Deuteronomy, as their first delivery is the beginning of the Law itself.
B. Chs. 5–11. The Second Discourse Introductory to the Laws
This discourse is characterised throughout by emphasising, as the foundation of everything, Israel’s relation and duty to Jehovah their God. Without love, fear, and loyalty towards Him, without a knowledge of what He is and has shown Himself to be in their experience, without a grateful remembrance of what He has done for them in Egypt and the wilderness, and an equal sense of their utter dependence upon Him for the blessings of the Land to which He is bringing them—without in short a jealous guarding of their heart in reverent awe and warm, undivided affection to Himself—they cannot keep His Laws with any constancy or power. It is the warmth and singleness of aim with which this spiritual theme is pursued that weld these chapters into a unity. There are, however, not only many small intrusions by the hands of editors, interrupting what is the particular theme of the discourse for the moment (on these see notes to separate verses), but signs that the main body of the discourse has been compiled from more than one source. Throughout the Sg. and Pl. forms of address succeed each other for longer and shorter sections; and these sections are at the same time marked by certain differences of subject, of attitude and temper, and of language. The two principal sections in the Pl., chs. 5 and Deuteronomy 9:7 b–10:11, are mainly historical and retrospective; and the former includes the Decalogue in the Sg. as obviously a quotation. The Sg. sections which form the bulk of the discourse are mainly, though not exclusively, hortatory; and it is they alone which dwell on the beauties and blessings of the Land, to which Israel is coming. For further details of the distinction between the two, see the separate notes; and for the general questions raised see the Introduction, § 8.
CHAPTER 5
Prologue to the Second Discourse introductory to the Laws
This chapter is fairly complete in itself; and—apart from its quotation of the Decalogue—carries throughout the Pl. form of address, whereas immediately after it in ch. 6 a change is made to the Singular, which then prevails for several chapters. On these grounds and because the subject is peculiar to itself Bertholet takes ch. 5 as a separate discourse designed—perhaps for a ‘people’s edition’ of the deuteronomic code—to correlate the Decalogue with that code. But there is no reason why such a design should not have been carried out by the authors of the Code, whose scope included history as well as legislation. Steuernagel, who analyses 5–11 into two documents, one in the Pl. address and mainly historical, and one in the Sg. and mainly hortatory, takes ch. 5, of course, as belonging to the former.
Moses (no date or place is given, but the discourse is under the title Deuteronomy 4:45-49 which gives both) summons Israel to hear laws which he has to speak to them (Deuteronomy 5:1). But first he tells them of the origin of these (which is also alluded to in Deuteronomy 4:11-14). He reminds them that at Ḥoreb and with the present generation (this in contradiction to Deuteronomy 2:14 f.), God had made a covenant, addressing them directly out of the fire (while Moses stood between to declare the purport of the awful Voice) (Deuteronomy 5:2-5). The words of that covenant were the Ten Words which he now quotes (Deuteronomy 5:6-21). To these, spoken to the whole Assembly, God added no more but wrote them on two tables of stone (Deuteronomy 5:22). Moses witnesses that having heard the voice of God and being still alive the people had yet feared that the fire would consume them and if they heard any more they would die (Deuteronomy 5:23-26); that they had begged him to go near and hear for them what God had still to say, promising their obedience to it (Deuteronomy 5:27). Hearing their words God had directed Moses to dismiss them to their tents (Deuteronomy 5:28-30), but himself to stay and receive a command, statutes and judgements to teach the people to do in the land He was about to give them (Deuteronomy 5:31). Instead of immediately announcing these commandments, uttered to himself alone at Ḥoreb, he first exhorts the people to obey them (Deuteronomy 5:32 f.).
This narrative is expanded, with some alterations of terminology, from the fragments of E concerning the theophany and publication of the Decalogue on Ḥoreb; Exodus 19:15; Exodus 19:17; Exodus 19:19; Exodus 20:1-21. (For the evidence that in Exodus 19, 20 two accounts of the theophany at Ḥoreb have been mingled and for the discrimination of E from J see Driver’s Exod. 168 ff. and W. R. Smith, OTJC2, footnote on 336.) E states that God descended on Ḥoreb in thunder and lightning (D with fire and darkness) and agrees with D (but see below) that the Decalogue was then pronounced from the mount in the hearing of all the people, that fearing death they begged God might speak to Moses and not to themselves, and that Moses drawing near received additional laws. Then there is a great difference. In E the laws communicated to Moses alone are presumably the so-called Book of the Covenant which immediately follows, Exodus 20:22 to Exodus 23:33; in D they are, it is evident, the deuteronomic Code 12–26, not revealed by Moses till the people were in Moab 38 years from the time they had been at Ḥoreb. The interesting suggestion is made by Kuenen that originally E had similarly assigned the publication of the ‘Book of the Covenant’ to the time in Moab, but when that Code was replaced by the deuteronomic legislation, it was removed to the account of the occurrences at Ḥoreb.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 5:1-29.
De 5:1-29.
A COMMEMORATION OF THE COVENANT IN HOREB.
1. Hear, O Israel, the statutes and judgments--Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [BISHOP WILSON].
And Moses called all Israel, and said - Hear, etc. -
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God speaks to the people.
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The people are called to hear what God speaks.
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To learn what they heard, that they may be thoroughly instructed in the will of God.
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To keep God's testimonies ever in mind, and to treasure them up in a believing and upright heart.
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That they might do them - obey the whole will of God, taking his word for the invariable rule of their conduct. Should not all these points be kept in view by every Christian assembly?
And Moses called all Israel,.... The heads of the various tribes, and elders of the people, as he had on occasion been used to do; unless it can be thought that at different times he repeated the following laws to separate parties and bodies of them, until they had all heard them:
and said unto them, hear, O Israel, the statutes and judgments which I speak in your ears this day; the laws, moral, ceremonial, and judicial, which he was about to repeat, and afresh declare unto them, being what they had all a concern in, and under obligation to regard.
In this chapter we have the second edition of the ten commandments. I. The general intent of them; they were in the nature of a covenant between God and Israel, De 5:1-5. II. The particular precepts are repeated (De 5:6-21), with the double delivery of them, both by word and writing, De 5:22. III. The settling of the correspondence thenceforward between God and Israel, by the mediation and ministry of Moses. 1. It was Israel's humble petition that it might be so, De 5:23-27. 2. It was God's gracious grant that it should be so, De 5:28-31. And hence he infers the obligation they were under to obedience, De 5:32,33.