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
Judges 2 Introduction
An angel comes to the Israelites at Bochim, and gives them various reproofs, at which they are greatly affected, Judges 2:1-5. They served the Lord during the days of Joshua, and the elders who succeeded him, Judges 2:6, Judges 2:7. Joshua having died, and all that generation, the people revolted from the true God and served idols, Judges 2:8-13. The Lord, being angry, delivered them into the hands of spoilers, and they were greatly distressed, Judges 2:14, Judges 2:15. A general account of the method which God used to reclaim them, by sending them judges whom they frequently disobeyed, Judges 2:16-19. Therefore God left the various nations of the land to plague and punish them, Judges 2:20-23.
INTRODUCTION TO Judges 2
This chapter gives an account of an angel of the Lord appearing and rebuking the children of Israel for their present misconduct, Judges 2:1; of their good behaviour under Joshua, and the elders that outlived him, Judges 2:6; and of their idolatries they fell into afterwards, which greatly provoked the Lord to anger, Judges 2:11; and of the goodness of God to them nevertheless, in raising up judges to deliver them out of the hands of their enemies, of which there are many instances in the following chapter, Judges 2:16; and yet that how, upon the demise of such persons, they relapsed into idolatry which caused the anger of God to be hot against them, and to determine not to drive out the Canaanites utterly from them, but to leave them among them to try them, Judges 2:19.
II.
1-5. The messenger of the Lord rebukes the people at Bochim. Judges 2:6-10. Faithfulness of the Israelites during the lives of Joshua and his generation. Judges 2:11-13. Their subsequent apostasy. Judges 2:14-15. The retribution which fell upon them. Judges 2:16-19. Failure of their deliverance by Judges to wean them from idolatry. Judges 2:20-23. Consequences of their apostasy.
PART II
Ch. Jdg 2:6 to Jdg 16:31. The History of Israel under the Judges
Ch. Jdg 2:6 to Jdg 3:6. Introduction
By way of general introduction to the Book of Judges proper, the section Jdg 2:6 to Jdg 3:6 takes a survey of the period from the death of Joshua to the death of Samson. It starts with a reference to the close of the preceding era, Jdg 2:6-10; and then goes on to indicate the religious significance of the period which follows, Jdg 2:11 to Jdg 3:6. It is not, however, a simple uniform composition of one writer. The history is interpreted from more than one point of view, especially that dominant feature of the age of the Judges—Israel’s wars with the native races. First (a) comes the theory of the Deuteronomic author, expressed in his characteristic phraseology (see Introduction § 2 A (a)), Jdg 2:7; Jdg 2:10-12; Jdg 2:14-16; Jdg 2:18-19 : no sooner had Joshua and his contemporaries passed away (Jdg 2:7; Jdg 2:10), than the Israelites began to neglect their national God, and go after other gods among the peoples round about them (Jdg 2:11-12); as a punishment they were sold into the hand of their enemies (Jdg 2:14); then they cried to the Lord for help, and He raised up a deliverer or judge (Jdg 2:16), but the deliverance was only followed by a fresh relapse (Jdg 2:18-19). Apostasy, subjugation, the appeal to Jehovah, the deliverance, repeated again and again, such was the dark outline of the history, to be filled in by the narratives which follow, Jdg 3:7 ff. Then (b) in Jdg 2:20-22 we have a different view; Israel’s sin lay in worshipping the gods of Canaan (Jdg 2:13); the nations in the midst of Israel were not driven out (Jdg 2:20-21); they were spared in order to test Israel’s moral strength (Jdg 2:22); and Israel did not stand the test (Jdg 3:5-6). Again (c) Jehovah left the nations in order to teach Israel the art of war (Jdg 3:1-3); there is no question here of moral reasons for the survival of the native population. It will be noticed further that Jdg 2:13 is a repetition of Jdg 2:12, Jdg 2:18 f. of Jdg 2:16, Jdg 2:20 a of 14a; Jdg 2:23 ‘neither delivered he them into the hand of Joshua’ can hardly come from the author of Jdg 2:21, which speaks of Joshua’s death; the two lists of nations in Jdg 3:3 and Jdg 2:5 are inconsistent (see notes). It is clear, then, that the introduction in its present form is the work of several hands. The oldest element is no doubt the nucleus of Jdg 3:1-3 (the nations left to teach Israel war); this forms a link with Jdg 1:1 to Jdg 2:5 and belongs to the same historical standpoint; it may be attributed to J. In Jdg 2:6; Jdg 2:8-9 we have an extract from E (Joshua 24:28-30), to which source may be assigned Jdg 2:13; Jdg 2:20-22, Jdg 3:5-6. The handiwork of D has already been traced in Jdg 2:7; Jdg 2:10; Jdg 2:12; Jdg 2:14-16; Jdg 2:18-19. The remaining verses, Jdg 2:17; Jdg 2:23, the larger part of Jdg 3:1-3, Jdg 3:4, are editorial expansions and adaptations of various dates. There is some difference of opinion among critics as to the sources of several details, and the analysis is not everywhere certain; but the main distinctions are evident. Apparently a writer of the school of E formed a collection of stories and furnished it with a preface before the Deuteronomic author took up the Book and composed his introduction; see pp. xviii–xx.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jud 2:1-10.
Jud 2:1-10.
AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM.
1-3. an angel . . . came from Gilgal to Bochim--We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant
(Ex 23:20; Jos 5:14);
the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land
[Jos 4:1-9];
and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy.
Bochim--"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.
I said, I will never break my covenant with you . . . but ye have not obeyed my voice--The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.
The angel of the Lord (not an angel). - The phrase is used nearly 60 times to designate the Angel of God's presence. See Genesis 12:7 note. In all cases where "the angel of the Lord" delivers a message, he does it as if God Himself were speaking, without the intervening words "Thus saith the Lord," which are used in the case of prophets. (Compare Judges 6:8; Joshua 24:2.)
When the host of Israel came up from Gilgal in the plain of Jericho, near the Jordan Joshua 4:19 to Shiloh and Shechem, in the hill country of Ephraim, the Angel who had been with them at Gilgal Exodus 23:20-23; Exodus 33:1-4; Joshua 5:10-15 accompanied them. The mention of Gilgal thus fixes the transaction to the period soon after the removal of the camp from Gilgal, and the events recorded in Judges 1:1-36 (of which those related in Judges 1:1-29 took place before, and those in Judges 1:30-36, just after that removal). It also shows that it was the conduct of the Israelites, recorded in Judges 1 as in Joshua 16:1-10; 17, which provoked this rebuke.
An angel of the Lord - In the preceding chapter we have a summary of several things which took place shortly after the death of Joshua; especially during the time in which the elders lived (that is, the men who were contemporary with Joshua, but survived him), and while the people continued faithful to the Lord. In this chapter, and some parts of the following, we have an account of the same people abandoned by their God and reduced to the heaviest calamities, because they had broken their covenant with their Maker. This chapter, and the first eight verses of the next, may be considered as an epitome of the whole book, in which we see, on one hand, the crimes of the Israelites; and on the other, the punishments inflicted on them by the Lord; their repentance, and return to their allegiance; and the long-suffering and mercy of God, shown in pardoning their backslidings, and delivering them out of the hands of their enemies. The angel of the Lord, mentioned here, is variously interpreted; some think it was Phinehas, the high priest, which is possible; others, that it was a prophet, sent to the place where they were now assembled, with an extraordinary commission from God, to reprove them for their sins, and to show them the reason why God had not rooted out their enemies from the land; this is the opinion of the Chaldee paraphrast, consequently of the ancient Jews; others think that an angel, properly such, is intended; and several are of opinion that it was the Angel of the Covenant, the Captain of the Lord's host, which had appeared unto Joshua, Judges 5:14, and no less than the Lord Jesus Christ himself. I think it more probable that some extraordinary human messenger is meant, as such messengers, and indeed prophets, apostles, etc., are frequently termed angels, that is, messengers of the Lord. The person here mentioned appears to have been a resident at Gilgal, and to have come to Bochim on this express errand.
I will never break my covenant - Nor did God ever break it. A covenant is never broken but by him who violates the conditions of it: when any of the contracting parties violates any of the conditions, the covenant is then broken, and by that party alone; and the conditions on the other side are null and void.
In this chapter we have, I. A particular message which God sent to Israel by an angel, and the impression it made upon them, Jdg 2:1-5. II. A general idea of the state of Israel during the government of the judges, in which observe, 1. Their adherence to God while Joshua and the elders lived, Jdg 2:6-10. 2. Their revolt afterwards to idolatry, Jdg 2:11-13. 3. God's displeasure against them, and his judgments upon them for it, Jdg 2:14,15. 4. His pity towards them, shown in raising them up deliverers, Jdg 2:16-18. 5. Their relapse into idolatry after the judgment was over, Jdg 2:17-19. 6. The full stop God in anger put to their successes, Jdg 2:20-23. These are the contents, not only of this chapter, but of the whole book.