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
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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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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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
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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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
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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
Ezra 10 Introduction
The people are greatly afflicted by Ezra's prayer, Ezra 10:1. Shechaniah proposes that all who have taken strange wives should put them away, and the children they had by them; and make a covenant to serve God, Ezra 10:2-4. Ezra is encouraged; and make a proclamation to collect the people, to find who had transgressed, Ezra 10:5-8. They come together on the twentieth day of the ninth month, Ezra 10:9. Ezra exhorts them to put away their strange wives, Ezra 10:10. The people agree to it, and require time, Ezra 10:11-14. This being granted, the business is completed by the first of the first month, Ezra 10:15-17. Some of the priests had taken strange wives; their names, and the names of all who were in the same trespass, vv. 18-44.
INTRODUCTION TO Ezra 10
Upon Ezra's prayer and confession, it was proposed by Shechaniah, that those who had married strange wives should put them away with their children, which they swore to do, Ezra 10:1, and proclamation was made throughout the land for all to meet at Jerusalem in three days' time, and accordingly they did, Ezra 10:6 when, at the exhortation of Ezra, all agreed to it, and persons were appointed to see it done, and the work was finished in the space of three months, Ezra 10:10 and a list of the names of those is given who had married such wives, and now put them away; of the priests, Ezra 10:18, of the Levites, Ezra 10:23, of the other Israelites, Ezra 10:24.
NOTE ON CHAPTERS 9 AND 10
The great severity which characterises Ezra’s policy, as described in these two chapters, calls for special notice. The fact that he was so close a student of the law lends peculiar importance to his acts. His own words (Ezra 9:10-12) indicate his view. The Jews by contracting marriages with strange women had violated the law of God. They had courted a renewal of national catastrophe. Their only hope lay in the renewal of God’s mercy. Their present duty was clear. They must prove the sincerity of their repentance by putting away the ‘strange women’. Though it meant ruin to the happiness of scores of homes, the step would vindicate ‘the commandment’ and eradicate the source of peril to the people.
The laws to which Ezra must have referred would have been those found in Exodus 23:31-33; Exodus 34:12-16; Deuteronomy 7:1-5.
These passages contain prohibitions, very similar in character, directed against intermarriage with the nations that dwelt in Canaan, on the ground that such marriages would inevitably lead to idolatry and to the abominations connected with idolatrous worship. The evils arising from a disregard of these laws are touched upon in Jdg 3:5-6, where the language, if based upon that of the legislation quoted above, belongs to the Compiler rather than to an early fragment of writing.
The laws themselves, which are obviously more ancient in substance than the literary shape in which they are presented to us, must indeed at an early time have become disregarded (cf. Judges 11; 2 Samuel 11:3; 1 Kings 11:1); but their antiquity is shown by the threefold treatment of the subject, perhaps also by the apparent allusions to the same subject in Genesis 24:3; Genesis 27:46.
It was not strange however that the prohibition should become a dead letter, when marriage with foreigners generally, and even with Ammonites and Moabites, was permitted by custom (cf. Leviticus 24:10; Deuteronomy 21:11-12; Ruth 1:4; 2 Samuel 3:3; 1 Kings 3:1; 1 Kings 14:21; 1 Chronicles 2:17; 1 Chronicles 2:34, &c.), when the rights of the stranger were respected and safe-guarded (Exodus 12:49; Leviticus 24:22), when Edomite and Egyptian could be received in the third generation into Israelite citizenship (Deuteronomy 23:7-8).
The rigour of Ezra’s reform included all ‘foreign wives’ among the inhabitants of the seven proscribed nations of Canaan (Deuteronomy 7:1-5). The severest code was accepted as the highest standard of action. The exclusiveness, which the law had required to be exercised towards Canaanites alone, was now to be practised towards all alike. If the letter of the law was exceeded, the critical position of the Jewish community explains the measure. The permanence of Judaism depended on the religious separateness of the Jews. The holy mission of the Jewish people could alone be realized by complete freedom from contamination with idolatrous influences.
By the dissolution of marriage with the heathen Ezra sought to check at its source the stream of laxer conceptions upon religious duty. By demanding of the people so heavy a penalty, he taught them that the purity of ‘the holy seed’ was worthy of so great a sacrifice. He awoke the national pride in their call to be the ‘peculiar people’ of the Lord. His action even if it strained the letter of the law, as it has been transmitted to us, enforced the sovereignty of its rule. He fenced off the people against the subtler temptations to idolatry and averted the imminent danger of his time, the fusion of the Jews at Jerusalem with the semi-heathen ‘peoples of the land’.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ezr 10:1-17.
Ezr 10:1-17.
EZRA REFORMS THE STRANGE MARRIAGES.
1. Now when Ezra had prayed--As this prayer was uttered in public, while there was a general concourse of the people at the time of the evening sacrifice and as it was accompanied with all the demonstrations of poignant sorrow and anguish, it is not surprising that the spectacle of a man so respected, a priest so holy, a governor so dignified as Ezra, appearing distressed and filled with fear at the sad state of things, should produce a deep sensation; and the report of his passionate grief and expressions in the court of the temple having rapidly spread through the city, a great multitude flocked to the spot.
Before the house of God - i. e., in front of the temple, praying toward it 1 Kings 8:30, 1 Kings 8:35; Daniel 6:10, and thus in the sight of all the people who happened at the time to be in the great court.
The people wept very sore - They were deeply affected at the thought of God's displeasure, which they justly feared was about to light upon them, because of their transgressions.
Now when Ezra had prayed, and when he had confessed, weeping,.... Had confessed the sins of the people in prayer and supplication, with many tears:
and casting himself down before the house of God; in the outward court before the temple, his face turned towards it, where he lay prostrate:
there assembled to him out of Israel a very great congregation of men, and women, and children; it was quickly spread abroad, both in Jerusalem and places adjacent, that such a great man, a commissioner from the king of Persia, and a priest of the Jews, was in the utmost distress, rending his garments, and plucking off his hair, and was crying and praying in a vehement manner; which brought a great concourse of people, who concluded some great sins were committed, and sore judgments were coming upon them:
for the people wept very sore; being affected with his confessions, cries, and tears, and fearing wrath would come upon them for their sins.
In this chapter we have that grievance redressed which was complained of and lamented in the foregoing chapter. Observe, I. How the people's hearts were prepared for the redress of it by their deep humiliation for the sin, Ezr 10:1. II. How it was proposed to Ezra by Shechaniah, Ezr 10:2-4. III. How the proposal was put in execution. 1. The great men were sworn to stand to it, Ezr 10:5. 2. Ezra appeared first in it, Ezr 10:6. 3. A general assembly was called, Ezr 10:7-9. 4. They all, in compliance with Ezra's exhortation, agreed to the reformation, Ezr 10:10-14. 5. Commissioners were appointed to sit "de die in diem"—day after day, to enquire who had married strange wives and to oblige them to put them away, which was done accordingly (Ezr 10:15-17), and a list of the names of those that were found guilty given in, Ezr 10:18-44.