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
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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
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
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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
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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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The Israelites again do evil, and are delivered into the hands of the Midianites, by whom they are oppressed seven years, Judges 6:1, Judges 6:2. Different tribes spoil their harvests, and take away their cattle, Judges 6:3-5. They cry unto the Lord, and he sends them a prophet to reprehend and instruct them, Judges 6:6-10. An angel appears unto Gideon, and gives him commission to deliver Israel, and works several miracles, to prove that he is Divinely appointed to this work, Judges 6:11-23. Gideon builds an altar to the Lord, under the name of Jehovah-shalom; and throws down the altar of Baal, Judges 6:24-27. His townsmen conspire against him; he expostulates with them, and they are pacified, Judges 6:28-32. The Midianites and Amalekites gather together against Israel; Gideon summons Manasseh, Asher, Zebulun, and Naphtali, who join his standard, Judges 6:33-35. The miracle of the fleece of wool, Judges 6:36-40.
INTRODUCTION TO Judges 6
In this chapter we have an account of the distressed condition Israel was in through the Midianites, Judges 6:1, of a prophet being sent unto them to reprieve them for their sins, Judges 6:7 of an angel appearing to Gideon, with an order to him to go and save Israel out of the hands of the Midianites, Judges 6:11 and of a sign given him by the angel, whereby he knew this order was of God, Judges 6:17, and of the reformation from idolatry in his father's family he made upon this, throwing down the altar of Baal, and building one for the Lord, Judges 6:25, and of the preparation he made to fight the Midianites and others, Judges 6:33, but first desired a sign of the Lord, that Israel would be saved by his hand, which was granted and repeated, Judges 6:36.
VI.
Judges 6:1-6. A new apostasy, punished by the oppression of Midian. Judges 6:7-10. The rebuke delivered by a prophet, Judges 6:11-14. An angel appears to Gideon and bids him deliver Israel, and (Judges 6:15-18) removes his doubts. Judges 6:19-23. The offering to the angel, and his disappearance. Judges 6:24. Gideon builds the altar Jehovah-shalom, and (Judges 6:25-27) hews down his father’s Baal and Asherah in the night. Judges 6:28-32. Joash pacifies the Abi-ezrites by appealing to them to let Baal plead his own cause. Judges 6:33-35. Gideon rouses Manasseh and northern tribes against a new Midianite invasion. Judges 6:36-40. The double sign of the fleece.
Chs. 6–8. Gideon delivers Israel from the Midianites
For some years the Midianites had been the terror of Central Palestine. These nomad Arabs from the S.E. desert used to pour into the country during harvest time, and devastate the fertile neighbourhood of Shechem and the plain of Jezreel. At last Gideon, a Manassite belonging to the clan of Abiezer, contrived with a small band of fellow clansmen to rid the land of this intolerable scourge: he inflicted a severe defeat upon the invaders, and put their chiefs to death. As a trophy of the victory he made out of the spoils an ephod, which he set up in the sanctuary of Jehovah at Ophrah, his native village, where he spent the rest of his days with much dignity and influence. The ‘day of Midian’ was long remembered as a notable instance of. Jehovah’s intervention on behalf of Israel: see Isaiah 9:4; Isaiah 10:26, Psalm 83:9-12.
The main outlines of the story are clear, but the details raise problems which have not yet been solved. Different traditions have been pieced together; these again have received later additions; and the various elements are interwoven in a manner which renders the literary analysis of these chapters unusually difficult and uncertain. (a) It will be noticed at once that Jdg 8:4-21 is not the sequel of the preceding narrative. In Jdg 8:4-21 Gideon with 300 men pursues the Midianite kings Zeba and Zalmunna on the E. of the Jordan as far as the edge of the desert, captures them, and slays them with his own hand; on one of their forays they had murdered his brothers at Tabor; the motive of Gideon’s pursuit is to satisfy his personal revenge. In Jdg 6:1 to Jdg 8:3 Gideon is called by God to deliver Israel from the repeated incursions of the Midianites; he attacks their camp near Mt Gilboa and creates a disastrous panic; the men of Ephraim are summoned to his aid, and they cut off the fugitives at the fords of Jordan; they capture and kill the two princes Oreb and Zeeb. Here the whole action, like the deliverance, is national. In Jdg 7:25 b and Jdg 8:10 b an editor has tried to harmonize the two accounts. They do not necessarily contradict one another. It is quite likely that private motives spurred Gideon to place himself at the head of a united resistance, when God called him, and that he took the opportunity to wipe off a score of his own against the common enemy, (b) But Jdg 6:1 to Jdg 8:3 itself is not a consistent whole. Thus the call of Gideon is described in Jdg 6:11-24 and again, altogether differently, in Jdg 6:25-32; the summons to the neighbouring tribes is sent out before the battle in Jdg 6:35, and after it in Jdg 7:23; two traditions seem to be mingled in the account of the attack, Jdg 7:15-21, in one of them the trumpets were remembered as a feature of the story, in the other the torches and pitchers.
It is difficult to decide whether the antecedents of Jdg 8:4-21 can or cannot be traced in the composite narrative, Jdg 6:1 to Jdg 8:3. Some critics regard Jdg 8:4-21 as an excerpt from a third source and unrelated to what precedes; others attempt to connect it with one of the two accounts of Gideon’s call and his attack upon the camp near Mt Gilboa. On the one hand Jdg 8:4-21 does not suggest that a disastrous battle and a desperate flight had just occurred; the Midianite kings are encamped on the edge of the E. desert in careless security; apparently they have returned from a foray in the West, most likely the one in which they killed Gideon’s brothers; they do not suspect any pursuit. But, on the other hand, this episode does imply some previous account of Gideon and of a Midianite invasion; possibly too (but this is more questionable), some tradition of a recent attack upon the Midianites on the W. of Jordan (cf. Jdg 8:5). We may therefore connect Jdg 6:2-6 (in part), Jdg 6:11-24; Jdg 6:34, Jdg 7:1; Jdg 7:16-21 (in part) with Jdg 8:4-21, remembering, however, that the connexion with Jdg 7:1; Jdg 7:16-21 (in part) is less evident. The other narrative, generally allowed to be the later of the two, will then consist of Jdg 6:7-10; Jdg 6:25-33; Jdg 6:35 a, Jdg 6:36-40, Jdg 7:9-21 (in part), Jdg 7:22 to Jdg 8:3.
It will be seen that both in the older (Jdg 8:4) and in the later narrative (Jdg 8:2 f.) Gideon’s force was composed of his own Abiezrites; the number 300 seems to have been a fixed element in the general tradition. The description of the way in which the immense host of volunteers was reduced to this figure, Jdg 6:35 f., Jdg 7:2-8, must have been added later to the two main narratives.
The closing verses, Jdg 8:22-35, contain the loose ends of the fragmentary traditions which have been pieced together in the preceding history. The ephod belongs to the archaic stage of religion; Jdg 8:24-27 a (to Ophrah) fit in very well as the conclusion of the early narrative, Jdg 8:4-21. As it stands, Jdg 8:29 is obviously out of place after Jdg 8:27, but it would form a suitable sequel to Jdg 8:3. The offer and refusal of the kingship, Jdg 8:22-23, betray the theocratic bias of a later age. Jdg 8:30-32 furnish the transition to the story of Abimelech, and shew signs of a late editorial hand. In Jdg 8:27 b, Jdg 8:28; Jdg 8:33-35, as in Jdg 6:1 and here and there in Jdg 6:2-6, we recognize the familiar handiwork of the Deuteronomic redactor, who, in his customary manner, provided the whole story with introduction and conclusion, and interpreted it on his own religious principles.
The preceding analysis is merely an attempt to account for the way in which the narrative has been put together. The text as we have it contains inconsistent and duplicate versions, which to a certain extent can be distinguished, but it is impossible to trace them apart all the way through.
Jud 6:1-6.
イスラエル人がその罪のゆえにミデヤンに抑圧される。
1. 主は彼らをミデヤン人の手に渡された——過去の経験から教えられなかったイスラエルは再び背教し、新しい罪には新たなさばきが続いた。ミデヤンはモーセの時代に激しい打撃を受けていた
(Nu 31:1-18)。
その災厄の記憶は、間違いなくイスラエルに対する彼らの恨みを燃え立たせた。彼らは「東の人々」と呼ばれる遊牧の牧畜民で、紅海の東、モアブに隣接する地域に住んでいた。彼らがこの時イスラエルの地で行った破壊的な略奪は、土穏の耕作者を悩ますベドウィン・アラブ人のそれに似ている。彼らと妥協しなければ、彼らは毎年一定の時期に戻ってきて穀物を奪い取り、家畜やその他の財産を横取りする。そして流浪する略奪者たちの襲撃から、いのちそのものも危険にさらされる。カナンを侵略したミデヤン人の大群は、イスラエルがこれまで被った中で最大の災いとなった。
ミディアン - Genesis 25:2 の注を参照。彼らは、その膨大な数の家畜(Judges 6:5; Numbers 31:32-39)のためだけでなく、金およびその他の金属の装飾品における大きな富によっても注目すべき民であり、その富は金の産出する国とのつながりを示している。(Numbers 31:22、Numbers 31:50-54 を Judges 8:24-26 と比較せよ。)このとき彼らは、アマレク人および「東の子ら」と総称されるアラビアの諸部族(Judges 6:3)と同盟していた。彼らはヨルダンの東に定住地を広げ、イシュマエル人と呼ばれるより大きなアラブの分派に属していたようである(Judges 8:24)。
Delivered them unto the hand of Midian - The Midianites were among the most ancient and inveterate of the enemies of Israel. They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; Numbers 31:1-12. The Midianites dwelt on the eastern borders of the Dead Sea, and their capital was Arnon.
イスラエルの静かで平和な時代に起こったことは何も記録されていない。ヤビンを征服した後の四十年の安息は沈黙のうちに過ぎ去った。そしてここに、第四のさばきつかさであるギデオンによる、もう一つの苦難ともう一つの救いの物語が始まる。ここに、I. ミデヤン人の侵入によるイスラエルの悲惨な状態、Jdg 6:1-6。II. 神が預言者を通して彼らに送られたメッセージ。彼らの罪を悟らせて救いに備えさせるためであった、Jdg 6:7-10。III. ギデオンを彼らの救い主として立ち上がらせたこと。がある。1. 神が御使いの手を通して彼に送り、しるしをもって確証された任命、Jdg 6:11-24。2. その父の家の改革における彼の治めの初穂、Jdg 6:25-32。3. ミデヤン人との戦いのために彼がした準備と、しるしによって彼に与えられた励まし、Jdg 6:33-40。