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
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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
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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
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
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Adam Clarke's Commentary and Critical Notes on the Bible
Hosea 9 Introduction
The prophet reproves the Israelites for their sacrifices and rejoicings on their corn-floors, by which they ascribed to idols, as the heathen did, the praise of all their plenty, Hosea 9:1. For which reason they are threatened with famine and exile, Hosea 9:2, Hosea 9:3, in a land where they should be polluted, and want the means of worshipping the God of their fathers, or observing the solemnities of his appointment, Hosea 9:4, Hosea 9:5. Nay more; they shall speedily fall before the destroyer, be buried in Egypt, and leave their own pleasant places desolate, Hosea 9:6-9. God is then introduced declaring his early favor for his people, and the delight he took in their obedience; but now they had so deeply revolted, all their glory will take wing, God will forsake them, and their offspring be devoted to destruction, Hosea 9:10-16.
INTRODUCTION TO Hosea 9
This chapter is an address to Israel or the ten tribes, and contains either a new sermon, or is a very considerable part of the former upon the same subject, the sins and punishment of that people. It begins with an instruction to them, not to rejoice in their prosperity, as others did; since it would soon be at an end, because of their idolatry, which was everywhere committed, and for which they expected a reward of temporal good things, Hosea 9:1; but, on the contrary, they are threatened with famine, with want both of corn and wine, Hosea 9:2; and with an ejection out of their land into foreign countries; where they should be obliged to eat things unclean by their law, Hosea 9:3; and where their sacrifices and solemnities should be no more attended to, Hosea 9:4; yea, where their carcasses should fall and be buried, while their own country and houses lay waste and desolate, Hosea 9:6; for, whatsoever their foolish and mad prophets said to the contrary, who pretended to be with God, and know his will, and were a snare to them that gave heed unto them, and brought hatred on them, the time of their punishment would certainly come, Hosea 9:7; and their iniquities would be remembered and visited; seeing their corruptions were deep, like those that appeared in Gibeah, in the days of old, Hosea 9:9; they acting the same ungrateful part their fathers had done, of whom they were a degenerate offspring, Hosea 9:10; wherefore for these, and other offences mentioned, they are threatened with being bereaved of their children, and drove out of their land, to wander among the nations, Hosea 9:11.
IX.
It is now harvest and vintage-time—the period of annual vintage festivals, as at Shechem and Shiloh, to which the neighbouring villages gathered. The corn is being reaped, the wine-press is trodden, and the vats are overflowing. But behind this bright picture there looms to the prophet’s gaze a sombre background. This and the following two chapters, which form a connected whole, contains another outburst of prophetic denunciation of the follies of idolatrous Israel.
Here the discourse takes a new start. The prophet is a witness of the wild rejoicings of harvest, and warns his people not to be so exuberant, for they must go forth into captivity. Three times in this and the two next chapters he recurs to the early history of the Israelites, and shows how they have constantly met the divine mercy with rebellion and idolatry, so that Jehovah has no choice but to thrust them away.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 9:1-17.
Ho 9:1-17.
WARNING AGAINST ISRAEL'S JOY AT PARTIAL RELIEF FROM THEIR TROUBLES: THEIR CROPS SHALL FAIL, AND THE PEOPLE LEAVE THE LORD'S LAND FOR EGYPT AND ASSYRIA, WHERE THEY CANNOT, IF SO INCLINED, SERVE GOD ACCORDING TO THE ANCIENT RITUAL: FOLLY OF THEIR FALSE PROPHETS.
1. Rejoice not . . . for joy--literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee.
as other people--the Assyrians for instance, who, unlike thee, are in the height of prosperity.
loved a reward upon every corn floor--Thou hast desired, in reward for thy homage to idols, abundance of corn on every threshing-floor
(Ho 2:12).
Rejoice not, O Israel, for joy, as other people - Literally, "rejoice not to exultation," so as to bound and leap for joy (as in Job 3:22). The prophet seems to come across the people in the midst of their festivity and mirth, and arrests them abruptly stopping it, telling them, that had no cause for joy. Hosea witnessed of Israel's prosperity under Jeroboam II; the land had peace under Menahem the departure of Pul; Pekah was even strong, so as, in his alliance with Rezin, to be an object of terror to Judah Isaiah 7, until Tiglath-Pileser came against him. At some of these times, Israel seems to have given himself to exuberant mirth, whether at harvest-time, or on any other ground, enjoying the present, secure for the future. On this rejoicing Hosea breaks in with his stern, "rejoice not." "In His presence is fulness of joy," true, solid, lasting joy" Psalm 16:11. How then could Israel joy, "who had gone a whoring from his God?" Other nations might joy, for they had no imminent judgment to fear.
Their sins had been sins of ignorance; none had sinned like Israel. They had not even Jeremiah 2:11 "changed their gods, which were no gods. If" other "people" did not thank God for His gifts, and thanked their idols, they had not been taught otherwise. Israel had been taught. and so his sin was sin against light. Whence God says by Amos, "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" Amos 3:2. : "It was ever the sin of Israel to wish to joy as other nations. So they said to Samuel, "make us a king to judge us, like all the nations." And when Samuel "told the people the word of God, they have rejected Me that I should not reign over them," they still said, "Nay, but we will have a king over us, that we may be like all the nations" 1 Samuel 8:5, 1 Samuel 8:10, 1 Samuel 8:7, 1 Samuel 8:19-20. This was the joy of the nations, to have another king than God, and with this joy Israel wished to exult, when it asked for Saul as king; when it followed Jeroboam; when it "denied" Christ "before the presence of Pilate, saying, we have no king but Caesar." But the people who received the law, and professed the worship of God, might not exult as other people who had not the knowledge of God, that, like them, it should, after forsaking God, be allowed to enjoy temporal prosperity, like theirs.
He says, "rejoice not like the nations," namely, for it is not allowed thee. Why? "for thou hast gone a whoring from thy God." The punishment of the adulteress, who departs by unfaithfulness from her husband, is other than that of the harlot, who had never plighted her faith, nor had ever been bound by the bond of marriage. Thou obtainedst God for thy Husband, and didst forsake Him for another, yea, for many others, in the desert, in Samaria, even in Jerusalem, for the golden calves, for Baal, and the other monstrous gods, and lastly, when, denying Christ, thou didst prefer Barabbas. "Rejoice not" then, with the "joy" of the "nations;" for the curses of the law, written against thee, allow thee not. "Cursed shalt thou be in the city, cursed in the field; cursed thy basket and thy store; cursed shall be the fruit of thy body, and the fruit of thy land; the increase of thy kine and the flocks of thy sheep; cursed thou in thy coming in, and cursed thou in thy going out" Deuteronomy 28:16-19. Other nations enjoyed the fruit of their own labors; thou "tookest the labors" of others as a hire, "to observe His laws" Psalm 105:45.
Thou hast loved a reward - (Literally, "the hire" Hosea 2:12; Hosea 8:9; Ezekiel 21:31, 34; Micah 1:7 of a harlot) "on every grain-floor." Israel had no heart, except for temporal prosperity. This he loved, wheresoever he found it; and so, "on every grain-floor," whereon the fruits of the earth were gathered for the threshing, he received it from his idols, as the "hire," for which he praised them "for the good tilings which he had received from a better Giver." : "Perverse love! Thou oughtest to "love" God to use His rewards. "Thou" lovedst "the reward," despisedst God. So then thou "wentest whoring from thy God," because thou didst turn away the love, wherewith thou oughtest to love God, to love the hire: and this not sparingly, nor any how, but "on every barnfloor," with avarice so boundless and so deep, that all the barn-floors could not satisfy thee." The first-fruits, and the free-willoffering, they retained, turned them away from the service of God, and offered them to their idols.
Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out.
In this chapter, I. God threatens to deprive this degenerate seed of Israel of all their worldly enjoyments, because by sin they had forfeited their title to them; so that they should have no comfort either in receiving them themselves or in offering them to God, Ho 9:1-5. II. He dooms them to utter ruin, for their own sins and the sins of their prophets, Ho 9:6-8. III. He upbraids them with the wickedness of their fathers before them, whose steps they trod in, Ho 9:9,10. IV. He threatens them with the destruction of their children and the rooting out of their posterity, Ho 9:11-17.